Psalms 4 commentary

Hear me for thy mercy-sake, is our best plea. He who will not ask such blessings as pardon, and justifying righteousness, and eternal life, must perish for the want of them. Alas! that so many should make so fearful a choice. The psalmist warns against sin. Keep up holy reverence of the glory and majesty of God. You have a great deal to say to your hearts, they may be spoken with, let it not be unsaid. Examine them by serious self-reflection; let your thoughts fasten upon that which is good, and keep close to it. Consider your ways, and before you turn to sleep at night, examine your consciences with respect to what you have done in the day; particularly what you have done amiss, that you may repent of it. when you awake in the night, meditate upon God, and the things that belong to your peace. Upon a sick-bed, particularly, we should consider our ways. Be still. when you have asked conscience a question, be serious, be silent, wait for an answer. Open not the mouth to excuse sin. All confidence must be pan answer. Open not the mouth to excuse sin. All confidence only: therefore, after commanding the sacrifices of righteousness, the psalmist says, Put your trust in the Lord.

Wordly people inquire for good, not for the chief good; all they want is outward good, present good, partial good, good meat, good drink, a good trade, and a good estate; but what are all these worth? Any good will serve the turn of most men, but a gracious soul will not be put off so. Lord, let us have thy favour, and let us know that we have it, we desire no more; let us be satisfied of thy loving-kindness, and will be satisfied with it. Many inquire after happiness, but David had found it. When God puts grace in the heart, he puts gladness in the heart. Thus comforted, he pitied, but neither envied nor feared the most prosperous sinner. He commits all his affairs to God, and is prepared to welcome his holy will. But salvation is in Christ alone; where will those appear who despise him as their Mediator, and revile him in his disciples? May they stand in awe, and no longer sin against the only remedy.

PSALM 4.

After David in the beginning of the psalm has prayed to God to help him, he immediately turns his discourse to his enemies, and depending on the promise of God, triumphs over them as a conqueror. He, therefore, teaches us by his example, that as often as we are weighed down by adversity, or involved in very great distress, we ought to meditate upon the promises of God, in which the hope of salvation is held forth to us, so that defending ourselves by this shield, we may break through all the temptations which assail us.

To the chief musician on Neginoth. A psalm of David.

It is uncertain at what time this psalm was composed. But from the tenor of it, it is conjectured, with probability, that David was then a fugitive and an exile. I therefore refer it to the time when he was persecuted by Saul. If, however, any person is disposed rather to understand it as referring to the time when he was compelled by the conspiracy of Absalom to secure his safety by flight, I will not greatly contend about the matter. But as, a little after, he uses an expression, namely, “How long?” (verse 3) “Ascavoir, Jusques a quand, a vers. 3.” — Fr. which indicates that he had a lengthened struggle, the opinion which I have already brought forward is the more probable. For we know with what varied trials he was harassed, before he obtained complete deliverance, from the time when Saul began to be his enemy. Concerning the words which are contained in this verse, I shall only make one or two brief observations. Some translate the word מנתה, Lamnetsah, for ever; and they say that it was the commencement of a common song, to the tune of which this psalm was composed: “Et ils disent que c’estoit le commencement d’une chanson commune au chant de laquelle ce psaume a este compose.” — Fr. but this I reject as a forced translation. Others, with more truth, are of opinion, that מנצה, Menetsah, signifies one who excels and surpasses all others. But because expositors are not agreed as to the particular kind of excellence and dignity here spoken of, let it suffice, that by this word is denoted the chief master or president of the band. “Le principal chantre, ou maitre de la musique qui avoit charge de mettre les psaumes en chants et accords.” — Fr. The chief singer or leader of the music who had the charge of setting the psalms to tunes and harmonies. I do not approve of rendering the word, conqueror; for although it answers to the subject-matter of the present psalm, yet it does not at all suit other places where we shall find the same Hebrew word used. With respect to the second word, Neginoth, I think it comes from the verb נגך, Nagan, which signifies to strike or sound; and, therefore, I doubt not, but it was an instrument of music. Whence it follows, that this psalm was designed to be sung, not only with the voice, but also with musical instruments, which were presided over, and regulated by the chief musician of whom we have just now spoken.

Psalm 4:1

1. Answer me when I cry, O God of my righteousness; thou hast enlarged me in distress; have pity upon me, and hear my prayer.

In these words there is shown the faith of David, who, although brought to the uttermost distress, and indeed almost consumed by a long series of calamities, did not sink under his sorrow; nor was he so broken in heart as to be prevented from betaking himself to God his deliverer. By his praying, he testified, that when utterly deprived of all earthly succor, there yet remained for him hope in God. Moreover, he calls him the God of his righteousness, which is the same thing as if he had called him the vindicator of his right; “Mon protecteur, celuy qui maintient mon droit.” — Fr. My protector, he who maintains my right. and he appeals to God, because all men everywhere condemned him, and his innocence was borne down by the slanderous reports of his enemies and the perverse judgments of the common people. And this cruel and unjust treatment which David met with, ought to be carefully marked. For while nothing is more painful to us than to be falsely condemned, and to endure, at one and the same time, wrongful violence and slander; yet to be ill spoken of for doing well, is an affliction which daily befalls the saints. And it becomes them to be so exercised under it as to turn away from all the enticements of the world, and to depend wholly upon God alone. Righteousness, therefore, is here to be understood of a good cause, of which David makes God the witness, while he complains of the malicious and wrongful conduct of men towards him; and, by his example, he teaches us, that if at any time our uprightness is not seen and acknowledged by the world, we ought not on that account to despond, inasmuch as we have one in heaven to vindicate our cause. Even the heathen have said there is no better stage for virtue than a man’s own conscience. But it is a consolation far surpassing this, to know when men vaunt themselves over us wrongfully, that we are standing in the view of God and of the angels. Paul, we know, was endued with courage arising from this source, (1 Corinthians 4:5) for when many evil reports were spread abroad concerning him among the Corinthians, he appeals to the judgment-seat of God. Isaiah also, fortified by the same confidence, (Isaiah 50:6 and following verse) despises all the slanders by which his enemies calumniated him. If, therefore, we cannot find justice anywhere in the world the only support of our patience is to look to God, and to rest contented with the equity of his judgment. It may, however, be asked by way of objection, Since all the purity of men is mere pollution in the sight of God, how can the godly dare to bring forward their own righteousness before him? With respect to David, it is easy to answer this question. He did not boast of his own righteousness except in reference to his enemies, from whose calumnies he vindicated himself. He had the testimony of a good conscience that he had attempted nothing without the call and commandment of God, and therefore he does not speak rashly when he calls God the protector and defender of his right. Hence we learn that David honored God with this title of praise, in order the more readily to set him in contrast with the whole world. And as he asks twice to be heard, in this there is expressed to us both the vehemence of his grief and the earnestness of his prayers. In the last clause of the verse, he also shows whence he expected to obtain what he needed, namely, from the mercy of God. And certainly, as often as we ask anything from God, it becomes us to begin with this, and to beseech him, according to his free goodness, to relieve our miseries.

Thou hast enlarged me when I was in distress. Some think that David here promises himself what he had not yet experienced; and in the exercise of hope anticipates the manifestations of God’s grace with which he should afterwards be favored. But, in my opinion, he rather mentions the benefits which he formerly received from God, and by these strengthens himself against the time to come. Thus the faithful are accustomed to call to their remembrance those things which tend to strengthen their faith. We shall, hereafter meet with many passages similar to this, where David, in order to give energy to his faith against terrors and dangers, “Contre les effrois et dangers qui se presentoyent.” — Fr. Against the terrors and dangers which presented themselves. brings together the many experiences from which he had learned that God is always present with his own people and will never disappoint their desires. The mode of expression which he here employs is metaphorical, and by it he intimates that a way of escape was opened up to him even when he was besieged and enclosed on every side. The distress of which he speaks, in my opinion, refers not less to the state of his mind than to circumstances of outward affliction; for David’s heart was not of such an iron mould as to prevent him from being cast into deeper mental anguish by adversity.

Psalm 4:2-3

2. O ye sons of men, how long will ye try to turn my glory into shame? how long will ye love vanity, and seeking after lying? Selah 3. But know that Jehovah hath chosen for himself one who is merciful: Jehovah will hear when I call upon him.

PSALM 4

Psa 4:1-8. On Neginoth, that is, stringed instruments, as the kind of musical accompaniment. On other parts of title, see Introduction., The historical occasion was probably the same as that of the foregoing [see on Psa 3:1]. The writer, praying for further relief, admonishes his enemies of the vanity of attacking God's servant, exhorts them to repentance, and avows his confidence and peace in God's favor.

1. Hear--as in Psa 3:4.

God of my righteousness--or, "my righteous God, as my holy hill" (Psa 2:6), who will act towards me on righteous principles.

thou hast enlarged--expresses relief afforded in opposition to "distress," which is expressed by a word denoting straits or pressure. Past favor is a ground of hope for the future.

2. sons of men--men of note or prominence (compare 2Ch 21:9).

turn my glory--or, "royal dignity."

into shame--or, "reproach."

vanity--a foolish and hopeless enterprise (Psa 2:1).

leasing--a lie.

3. godly--an object as well as subject of divine favor (compare Psa 105:14, 15).

4. Stand in awe--(Ep 4:26), from Septuagint, "be angry." Both clauses are qualified by "not."

5. Not only repent, but manifest penitence by sacrifices or righteousness or righteous sacrifices, &c.

6-7. Contrast true with vain confidence.

light of thy countenance upon us--figure for favor (Nu 6:26; Psa 44:3; 81:16).

8. both lay me down, &c.--or, will lie down at once, and sleep in sure confidence and quiet repose (Psa 3:5).

Hear me when I call - No man has a right to expect God to hear him if he do not call. Indeed, how shall he be heard if he speak not? There are multitudes who expect the blessings of God as confidently as if they had prayed for them most fervently; and yet such people pray not at all!

God of my righteousness - Whatever pardon, peace, holiness, or truth I possess, has come entirely from thyself. Thou art the God of my salvation, as thou art the God of my life.

Thou hast enlarged me - I was in prison; and thou hast brought me forth abroad. Have mercy on me - continue to act in the same way. I shall always need thy help; I shall never deserve to have it; let me have it in the way of mere mercy, as thou hast hitherto done.

O ye sons of men - בני איש beney ish, ye powerful men - ye who are now at the head of affairs, or who are leaders of the multitude.

Love vanity - The poor, empty, shallow-brained, pretty-faced Absalom; whose prospects are all vain, and whose promises are all empty!

Seek after leasing? - This is a Saxon word, from falsehood, from to lie. Cardmarden has adopted this word in his translation, Rouen, 1566. It is in none of the Bibles previously to that time, nor in any after, as far as my own collection affords me evidence; and appears to have been borrowed by King James's translators from the above.

Selah - Mark this! See what the end will be!

The Lord hath set apart him that is godly - חסיד chasid, the pious, benevolent man. He has marked such, and put them aside as his own property. "This merciful man, this feeling, tender-hearted man, is my own property; touch not a hair of his head!"

Stand in awe, and sin not - The Septuagint, which is copied by St. Paul, Eph 4:26, translate this clause, Οργιζεσθε, και μη ἁμαρτανετε; Be ye angry, and sin not. The Vulgate, Syriac, Ethiopic, and Arabic, give the same reading; and thus the original רגזו rigzu might be translated: If ye be angry, and if ye think ye have cause to be angry; do not let your disaffection carry you to acts of rebellion against both God and your king. Consider the subject deeply before you attempt to act. Do nothing rashly; do not justify one evil act by another: sleep on the business; converse with your oten heart upon your bed; consult your pillow.

And be still - ודמו vedommu, "and be dumb." Hold your peace; fear lest ye be found fighting against God. Selah. Mark this!

Offer the sacrifices of righteousness - Do not attempt to offer a sacrifice to God for prosperity in your present rebellious conduct. Such a sacrifice would be a sin. Turn to God from whom you have revolted; and offer to him a righteous sacrifice, such as the law prescribes, and such as he can receive. Let all hear and consider this saying. No sacrifice - no performance of religious duty, will avail any man, if his heart be not right with God. And let all know, that under the Gospel dispensation no sacrifice of any kind will be received but through the all-atoning sacrifice made by Christ.

Because of sin, justice has stopped every man's mouth; so that none can have access to God, but through the Mediator. By him only can the mouth of a sinner be opened to plead with God. Hear this, ye who trust in yourselves, and hope for heaven without either faith or dependence on the vicarious sacrifice of Christ.

Who will show us any good? - This is not a fair translation. The word any is not in the text, nor any thing equivalent to it; and not a few have quoted it, and preached upon the text, placing the principal emphasis on this illegitimate word.

The place is sufficiently emphatic without this. There are multitudes who say, Who will show us good? Man wants good; he hates evil as evil, because he has pain, suffering, and death through it; and he wishes to find that supreme good which will content his heart, and save him from evil. But men mistake this good. They look for a good that is to gratify their passions; they have no notion of any happiness that does not come to them through the medium of their senses. Therefore they reject spiritual good, and they reject the Supreme God, by whom alone all the powers of the soul of man can be gratified.

Lift thou up the light of thy countenance - This alone, the light of thy countenance - thy peace and approbation, constitute the supreme good. This is what we want, wish, and pray for. The first is the wish of the worldling, the latter the wish of the godly.

Thou hast put gladness in my heart - Thou hast given my soul what it wanted and wished for. I find now a happiness which earthly things could not produce. I have peace of conscience, and joy in the Holy Ghost; such inward happiness as they cannot boast who have got the highest increase of corn and wine; those Two Things in the abundance of which many suppose happiness to be found.

To corn and wine all the versions, except the Chaldee, add oil; for corn, wine, and oil, were considered the highest blessings of a temporal kind that man could possess.

I will both lay me down in peace, and sleep - Most men lie down, and most sleep, daily, for without rest and steep life could not be preserved; but alas! how few lie down in peace! peace with their own consciences, and peace with God! David had then two great blessings, rest by sleep, and peace in his soul. He had a happy soul; and when he lay down on his bed, his body soon enjoyed its repose, as the conscience was in peace. And he had a third blessing, a confidence that he should sleep in safety. And it was so. No fearful dreams disturbed his repose, for he had a mind tranquillized by the peace of God. As to his body, that enjoyed its due rest, for he had not overloaded nature either with dainties or superfluities. Reader, are not many of thy sleepless hours to be attributed to thy disordered soul - to a sense of guilt on thy conscience, or to a fear of death and hell?

Pray incessantly till thou get the light of God's countenance, till his Spirit bear witness with thine that thou art a child of God. Then thy repose will do thee good: and even in thy sleep thy happy soul will be getting forward to heaven.

ANALYSIS OF THE FOURTH PSALM

There are THREE parts in this Psalm:-

I. An entrance, or petition for audience, Ps 4:1. II. An apostrophe to his enemies, which is, 1. Reprehensive, Ps 4:2, 3. 2. Admonitory, Ps 4:4, 5. III. A petition for himself and God's people, Ps 4:6-8.

I. He proposes his request and suit for audience. "Hear me when I call;" and this he founds on four arguments: 1. God has promised to hear me when I call: "Call upon me in trouble, and I will hear thee." I call; hear me, therefore, when I call. 2. His own innocence: "Hear me, O God of my righteousness." 3. He requests no more than what God had done for him at other times: Thou hast enlarged me in trouble, and why not now? 4. It was mercy and favour to answer him then; it will be the same to do it again: "Have mercy on me, and hear."

II. His petition being thus proposed and ended, he proceeds to the doctrinal part; and, turning himself to his enemies, 1. He sharply reproves them; 2. Then warns them, and gives them good counsel.

1. He turns his speech from God to men; the chief but the worst of men. beney ish, "ye eminent men." Not plebeians, but nobles. The charge he lays to them, 1. They "turned his glory into shame." They endeavoured to dishonour him whom God had called and anointed to the kingdom. 2. "They loved vanity." A vain attempt they were in love with. 3. "They sought after falsity." They pursued that which would deceive them; they would find at last that treachery and iniquity lied to itself. 4. That this charge might have the more weight, he figures it with a stinging interrogation, How long? Their sin had malice and pertinacity in it; and he asks them how long they intended to act thus.

And that they might, if possible, be drawn from their attempts, he sends them a noverint, know ye, which has two clauses: 1. Let them know that God hath set apart him that is godly for himself. 2. That God will hear, when either he or any good man calls upon him.

2. The reproof being ended, he gives them good counsel:-

1. That though they be angry, they ought not to let the sun go down upon their wrath.

2. That they commune with their own hearts-their conscience. That they do this on their beds, when secluded from all company, when passion and self-interest did not rule; and then they would be the better able to judge whether they were not in an error, whether their anger were not causeless, and their persecution unjust?

3. That they offer the sacrifice of righteousness-that they serve and worship God with an honest, sincere, and contrite heart.

4. That they put their trust in the Lord; trusting no more to their lies, nor loving their vanities, but relying on God's promises.

III. The third part begins with this question, Who will show us any good? 1. Who will show us that good which will make us happy? To which David, in effect, returns this answer, that it is not bona animi, intellectual gifts; nor bona fortunae, earthly blessings; nor bona corporis, corporeal endowments: but the light of God's countenance. 2. Therefore he prefers his petition: "Lord, lift thou up the light of thy countenance upon us." God's countenance is his grace, his favour, his love, and the light of his countenance, the exhibition and expression of this grace, favour, and love; in which alone lies all the happiness of man. Of this David expresses two effects, gladness and security:-

1. Gladness and joy far beyond that which may be had from any temporal blessings: "Thou hast put gladness in my heart more than in the time that their corn, and wine, and oil increased; gladness beyond the joy in harvest; and this joy is from the light of God's countenance. Thou puttest. THOU, by way of eminence.

2. Security, expressed under the metaphor of sleep: "I will lay me down in peace, and sleep;" just as in a time of peace, as if there were no war nor preparation for battle.

3. To which he adds the reason: "For thou Lord, alone makest me to dwell in safety." I am safe, because I enjoy the light of thy countenance.

O God - The witness and defender of my righteous cause.

My glory - By his glory probably he means that honour which God had conferred upon him. Vanity - Wickedness. Lying - Those calumnies which they raised against him, to make him odious to all the people.

Godly - Me, whom, though you traduce as an hypocrite, God hath pronounced to he a man after his own heart, 1Sam 13:14. For himself - In his stead, or to be his vicegerent, as all kings are, and especially the kings of God's own people.

In awe - Be afraid, if not of me, yet of God, who hath engaged in my cause. Sin not - By prosecuting your rebellion against God's authority. On your bed - Calmly consider these things in the silent night, when you are at leisure from distracting business. Be still - Compose your tumultuous minds.

Offer - Unto God, that he may be reconciled to you. Righteousness - Righteous sacrifices; which requires that the persons offering them be righteous and do righteous things, and offer them with an honest mind, with faith and true repentance. Without which, he intimates, that all their sacrifices were of no esteem with God, and would be wholly unprofitable to them.

Many - Of my followers, who are weary of waiting upon God. Who - Who will put an end to our troubles, and give us tranquility. Lift up - Upon me and my friends. Give us an assurance of thy love, and evidence it by thy powerful assistance.

Thou hast - Whatsoever thou shalt do with me for the future, I have at present unspeakable satisfaction in the testimonies of thy love to my soul; more than worldly persons have in the time of a plentiful harvest.

In peace - In tranquility of mind, resting securely upon God's promises.

1. HEar me when I call O God of my righteousness : thou hast enlarged me when I was in distress, have mercy upon me and hear my prayer.

Either the witness and defender of my righteous cause: Or, from whom I expect that righteous judgment and decision of my cause, which I cannot obtain from mine Enemies, who load me and my cause with mani[illegible: 1+ letters]old Injuries and Calumnies. Or, O my righteous God. Or, O God of my mercy; which title is given to God elsewhere, as Psal. 59. 10, 17, whereas this title, O God of my righteousness, is not given to God in any other place of Scripture. Psal. 59. 10, 17. O God, to whose mercy I owe all that I have or hope for: which was a very fit and powerful Argument in Prayer, and very agreeable to the following words, in which there is an acknowledgment of Gods former Mercies, and a petition for mercy. And so this and other words in Hebrew and Greek which properly signify righteousness, are oft used for mercy or kindness, as Isa. 58. 8. Psal. 31. 1. and 36. 10. 2. Cor. 9. 9. and in many other places.

(i. e.) Freed me from my former straits and troubles. So he urgeth God and strengtheneth his own Faith with his former Experiences.

Thou maist justly destroy me for my many and great sins, and therefore I flee from thy Justice to thy Mercy, on which all my hopes are grounded.

Marginal references: Psal. 25. [illegible: 1+ letters]. & 59. 10, 17. & 109. 1.; Or, be [illegible: 1 word] to me.

2. O ye sons of men , how long will ye turn my glory into shame ? how long will ye love vanity and seek after leasing ? Selah.

(i. e.) Princes and Potentates, as this Hebrew Phrase seems, and is thought to signify, who are engaged with Saul or Absalom against me.

Or, shall my Glory be for a shame, (i. e.) be made by you matter of reproach and scorn? By his Glory probably he means that high Honour and royal Majesty which God had either promised to him, or conferred upon him: wherewith, when he was in great straits and dangers, they might possibly reproach him in some sort as this, Is this the man, whom God so highly loves and honours and will exalt, who now flees from one Mountain or Cave to another, who runs away to the Philistins, whom his own Son hath banished out of the land? Is this the effect of his glorying and [illegible: 1+ letters]oasting of Gods favour and promises?

(i. e.) Affect and pursue these courses and designs of opposing me and my Kingdom, which you will certainly find to be vain and to no purpose.

Or, lying, the same thing with vanity; these two words being promiscuously used, as Psal. 62. 9. Only this seems to add some Emphasis, and to intimate the fair hopes and promising probabilities of Success which they had, and which aggravate their disappointment. Or, by lying, he may design those horrid Calumnies which the Partisons either of Saul or Absalom had raised against him, and which they joyned with their other Indeavours to make him odious to all the people, and so the better to effect his Ruine.

Marginal references: Psal. 6[illegible: 1+ letters]. 4.

3. But know that the LORD hath set apart him that is godly , for himself : the LORD will hear when I call unto him .

You fight not against me but against the Lord.

Or, hath wonderfully separated me, hath rejected the other royal Person and Family, and hath called me by name, and chosen me out of all the Tribes and Families of Israel, and out of my father's Family, though I was the youngest of them, and thought by Samuel and by my Father to be most remote from this Honour.

(i. e.) M[illegible: 1+ letters], whom, though you traduce and censure, as if I were an egregious Hypocrite and Impostor, who only pretended Religion for my own ambitious ends, God hath pronounced to be a man after his own heart, 1. Sam. 13. 14. And that I am such in [illegible: 1+ letters]ome good measure, both my own Conscience and the general course of my life bear me witness: Which testimony David gives to himself, not out of a vain-glorious humour, but meerly because he was constrained to it by the Calumnies of his Enemies, for his own just and necessary Vindication. Or [illegible: 1 word] [illegible: 1 word], as this word oft signifies: Him, whom [illegible: 1+ letters]e hath been pleased to chuse and advance, not for any worth or merit of mine, but out of his free grace and kindness to me; who therefore will maintain the work of his own hands and grace, although I cannot deny that I have been guil [illegible: 1+ letters] of divers frailties and miscarriages, for which God might justly reject me, if he should deal with me according to the rigours of his Justice.

Either 1. In his stead, or to be his [illegible: 1+ letters]icegerent, as all Kings are, and especially the Kings of Gods own People. Or rather 2. For his own service and glory, to fulfil all his will, as it is expressed, Acts 13. 22. Which may be spoken by way of opposition to Saul, who had no regard to God nor to his Will and Glory, but minded only his own honour and advantage.

Therefore I am assured that God will hear my Prayers and save me out of your hands.

4. Stand in awe , and sin not : commune with your own heart upon your bed , and be still . Selah.

Tremble therefore and be afraid, if not of me, yet at least of God, who hath engaged himself in my Cause or Quarrel, and will be an Adversary to my Adversaries, Or, be angry, as this word is here rendered by all the antient and some modern Translators, and, as it is thought, by the Apostles, Eph. 4. 26. Or, Are you angry, for it may be taken interrogatively: Admit you be angry or displeased that God hath preferred me an obscure Person and of a mean Family, before so many noble and mighty men, yet or but (as it follows) sin not; (i. e.) do not so far indulge your anger as to break forth into murmuring against god, or rebellion against me: but seasonably suppress and mortify your unadvised and sinful Passion, least it break forth to your own Ruine. This Hebrew word signifies in general a vehement commotion of the mind or heart, whether through grief, as 2. Sam. 18. 33. or fear, as Exod. 15. 14. Deut. 2. 25. or anger, as Gen. 45. 24. 2. Kings 19. 27, 28. Prov. 29. 9. Ezek. 16. 43.

By cherishing and prosecuting your anger and malice against me, and your Rebellion against Gods Authority.

Calmly and deeply consider these things in your own Breasts in the silent night, when you are at leasure from the croud of distracting business, and free from the company of crafty and dawbing Parasites.

Either 1. As to your outward Actions: for this Verb oft signifies a cessation of Actions, as Ios. 10. 13. Iob 30. 27. Proceed no further in your wicked speeches and contrivances against me. Or rather 2. As to your inward passions. Compose your tumultuous minds; as this Verb is used Psal. 37. 7. and 62. 2. and 137. 2. Suppress your anger and rage which though directed against me onely, yet is indeed against God and against his counsel and providence.

5. Offer the sacrifices of righteousness : and put your trust in the LORD .

To wit, unto God, that he may be reconciled to you, and may pardon all your Murmurings and Insurrections against him and against me. For it seems plain that this, as well as the former verse, is spoken not to David's friends and favourers, as some think, but to his enemies, even to those sons of men, v. 2. to whom he directeth his speech v. 3. But know, and v. 4. Stand in awe, and here Offer.

(i. e.) Righteous Sacrifices; which requires that the persons offering them be righteous and do righteous things, and offer them with an honest mind, and with faith (as it follows) and true repentance. Without which he intimates that all their Sacrifices were of no esteem with God, and would be wholy unprofitable to them. And withal, it is probable that he reflects upon the followers of Saul or of Absal[illegible: 1+ letters]m, who had the only place of Sacrifice in their possession, whilest David was debarred of the opportunity of sacrificing, as he complains, 1. Sam. 26. 19. and accordingly they gloried in their Sacrifices, and upon that account promised themselves success against David, who was by Gods providence deprived of the opportunities of reconciling and engaging God by Sacrifices.

(i. e.) And then (i. e.) so doing, you may rely upon God, and confidently expect his assistanee, which otherwise it is in vain for you to hope for. Withal he seems to reflect upon his Enemies who trusted to an arm of flesh, to their own great numbers and power, and to intimate what his course was, to wit, to trust in the Lord.

Marginal references: [illegible: 1 word]. 51. 19. [illegible: 1 word]. 15. 8. [illegible: 1 word]. [illegible: 1 word]. 2[illegible: 1+ letters]

6. There be many that say, who will shew us any good ? LORD, lift thou up the light of thy countenance upon us .

Either, 1. Of my own followers, who are weary of waiting upon God and ready to despair. Or rather, 2. Of mine Enemies, and of the body of the people, who were either engaged against him, or at least unconcerned for him, and sought only their own ease and advantage.

Heb. make or give us to see, (i. e.) to enjoy, as this phrase is frequently used, as Psal. 27. 13. and 34. 12. Eccles. 2. 1. and 3. 13.

(i. e.) Worldly good, as appears by the opposition of the light of Gods Countenance to it in the next words, and by the explication of it of Corn and Wine in the next verse. (i. e.) Who will put an end to our present Broil[illegible: 1+ letters] and Troubles and give us that tranquillity and outward happiness which is the [illegible: 1 word] thing [illegible: 1 word] we desire. Withal he may seem to intimate the reason and [illegible: 1 word] which induced so many persons to take [illegible: 1 word] against him which was their eager desire of Honour or [illegible: 1 word] Advantage, which they promised to themselves by appearing against [illegible: 1 word]. See 1. Sam. 22. 7.

(i. e.) Upon me and my Friends. Give us assurance of thy love and favour to us, and evidence it [illegible: 1 word] us by thy powerful and gracious assistance.

Marginal references: [illegible: 1 word]. 6. 25. [illegible: 1 word] Psal. 21. 6. [illegible: 1 word] 44. 3. [illegible: 1 word] 67. 1.

7. Thou hast put gladness in my heart more than in the time that their [illegible: 1 word] and their wine increased .

Whatsoever thou shalt do with me for the future, as to my outward distresses and concernments. I have at present unspeakable pleasure and full satisfaction in the impressions and testimonies of thy love in and to my Soul; whereby also I am encouraged with confidence to expect good success to my righteous Cause.

Than worldly Persons have in the time of a plen[illegible: 1+ letters]iful Harvest, which is a time of great rejoycing, Iudg. 9. 27. Isa. 9. 3. Ier. 48. 33.

8. I will both lay me down in peace , and sleep: for thou LORD onely makest me dwell in safety .

This word relates to the two following Verbs; as soon as I am laid down I will quietly compose my self to sleep; whereas many lye down upon their beds and cannot sleep through distracting cares or troubles. Or, in lik[illegible: 1+ letters] manner, (i. e.) as they do who have abundance of Corn and Wine, of whom he last spoke, Luke 12. 19.

Either 1. In outward peace or safety, as the next clause explains it. Or 2. In inward peace or tranquillity of mind, as Luke 2. 29. resting securely upon Gods promises, and the conduct of his wi[illegible: 1+ letters]e and gracious providence.

I owe not my safety to my own valour or wisdom, nor to the courage of my followers, but to thee onely. Or, thou Lord, makest me to dwell alone in safety: Either 1. [illegible: 1 word], or apart from mine Enemies. Compare Deut. 33. 28. Or rather, 2. Though I be in a manner alone, (i. e.) forsaken and destitute of friends or helpers, as that word is used Psal. 102. 7. Lam. 1. 1.

Marginal references: Psal. 3. 5.; Heb. [illegible: 1 word], or [illegible: 1 word].

Evening Hymn of One Who Is Unmoved before Backbiters and Men of Little Faith

The Davidic morning hymn is now followed by a Davidic evening hymn. It is evident that they belong together from the mutual relation of Psa 4:7 with Psa 3:3, and Psa 3:6 with Ps 4:9. They are the only two Psalms in which the direct words of others are taken up into a prayer with the formula “many say,” רבים אמרים. The history and chronological position of the one is explained from the inscription of the other. From the quousque Psa 4:3, and the words of the feeble-faiths Psa 4:7, it follows that Psa 4:1-8 is the later of the two.

It is at the head of this Psalm that we are first met by למנצּח (or למנצּח with Gaja, Hab 3:19), which still calls for investigation. It is found fifty five times in the Psalter, not 54 as is usually reckoned: viz., 19 times in book 1, 25 times in book 2, 8 times in book 3, 3 times in book 4. Only two of the Psalms, at the head of which it is found, are anonymous: viz., Ps 66, Psa 67:1-7. All the others bear the names of David and of the psalmists celebrated from David’s time, viz., 39 of David, 9 of the Korahites, 5 of Asaph. No fewer than 30 of these Psalms are Elohimic. למנצח is always the first word of the inscription; only in Ps 88, which is easily liable to be overlooked in reckoning, is it otherwise, because there two different inscriptions are put together.

The meaning of the verb נצּח is evident from the Chronicles and the Book of Ezra, which belongs to them. The predilection of the chronicler for the history of religious worship and antiquarian lore is also of use in reference to this word. He uses it in the history of the time of David, of Solomon, of Josiah, of Zerubbabel and Joshua, and always in connection with the accounts of the Temple-service and the building of single parts of the Temple. To discharge the official duties of the Temple-service is called נצּח על־מלאכת בּית־ה   1Ch 23:4 (comp. Psa 28:1), and the expression is used in Ezr 3:8. of the oversight of the work and workmen for the building of the Temple. The same 3300 (3600) overseers, who are called הרדים בּעם העשׂים בּמּלאכה in 1Ki 5:5 are described by the chronicler (2Ch 2:1) as מנצּחים עליהם. In connection with the repair of the Temple under Josiah we read that Levites were appointed לנצּח   (2Ch 34:12), namely לכל עשׂה מלאכה (2Ch 34:13), instead of which we find it said in 2Ch 2:17 להעביד, to keep the people at their work. The primary notion of נצח is that of shining, and in fact of the purest and most dazzling brightness; this then passes over to the notion of shining over to outshining, and in fact both of uninterrupted continuance and of excellence and superiority (vid., Ithpa. Dan 6:4, and cf. 1Ch 23:4 with Psa 9:13; 1Co 15:54 with Isa 25:8). Thus, therefore, מנצּח is one who shows eminent ability in any department, and then it gains the general signification of master, director, chief overseer. At the head of the Psalms it is commonly understood of the direct of the Temple-music. מנצּח est dux cantus - Luther says in one place - quem nos dicimus den Kappellenmeister the band-master, qui orditur et gubernat cantum, ἔξαρχος (Opp. lat. xvii. 134 ed. Erl.). But 1st, even the Psalms of Asaph have this למנצח at the beginning, and he was himself a director of the Temple-music, and in fact the chief-director (חראשׁ)   1Ch 16:5, or at any rate he was one of the three (Heman, Asaph, Ethan), to whom the 24 classes of the 4000 Levite singers under the Davidico-Salomonic sanctuary were subordinate; 2ndly, the passage of the chronicler (1Ch 15:17-21) which is most prominent in reference to this question, does not accord with this explanation. According to this passage the three directors of the Temple-music managed the cymbals להשׁמיע, to sound aloud; eight other musicians of high rank the nablas and six others the citherns לנצּח. This expression cannot mean “to direct,” for the direction belonged to the three, and the cymbals were also better adapted to it than the citherns. It means “to take the lead in the playing”: the cymbals directed and the citherns, better adapted to take the lead in the playing, were related to them, somewhat as the violins to the clarinets now-a-days. Hence מנצּח is not the director of the Temple-music but in general the master of song, and למנצח addresses the Psalm to him whose duty it is to arrange it and to train the Levite choristers; it therefore defines the Psalm as belonging to the songs of the Temple worship that require musical accompaniment. The translation of the Targum (Luther) also corresponds to this general sense of the expression: לשׁבּחא “to be sung liturgically,” and the lxx: εἰς τὸ τέλος, if this signifies “to the execution” and does not on the contrary ascribe an eschatological meaning to the Psalm.Thus e.g., Eusebius: εἰς τὸ τέλος ὡς ἂν μακροῖς ὕστερον χρόνοις ἐπὶ συντελείᾳ τοῦ αἰῶνος μελλόντων πληροῦαθαι, and Theodoret: σημαίνει τὸ εἰς τὸ τέλος ὅτι μακροῖς ὕστερον χρόνοις πληρωθήσεται τὰ προφητευόμενα, with which accords Pesachim 117 a ניצוח ונגון לעתיד לבא, i.e., Psalms with למנצח and בנגינות refer to the last days. Gregory of Nyssa combines the different translations by rendering: εἰς τέλος ὅπερ ἐστὶν ἡ νἰκη. Ewald’s view, that τέλος in this formula means consecration, celebration, worship, is improbable; in this signification it is not a Septuagint word.

The בּנגינות which is added is not governed by it. This can be seen at once from Hab 3:19 : to the chief singer, with an accompaniment of my stringed instruments (vid., my Commentary), which Hitzig renders: to the chief singer of my musical pieces; but נצּח בּ is not a phrase that can be supported, and נגינה does not mean a piece of music. The Piel, נגּן, complete with בּיר, signifies to touch the strings (cogn. נגע), to play a stringed instrument. Whence comes נגיות (Psa 77:7; Isa 38:20) which is almost always used as a pluralet.: the play of the stringed instruments, and the superscribed בּנגינות Psa 4:1; Psa 6:1; Psa 54:1; Psa 67:1; Psa 76:1 : with an accompaniment of the stringed instruments; and b is used as in Psa 49:5, Isa 30:29, Isa 30:32. The hymn is to be sung in company with, probably with the sole accompaniment of, the stringed instruments. The fact of the inscribed words למנצח בנגינות preceding מזמור לדוד probably arises from the fact of their being written originally at the top over the chief title which gave the generic name of the hymn and the author.

Psa 4:1 (Hebrew_Bible_4:2) Jahve is אלהי צדק, the possessor of righteousness, the author of righteousness, and the vindicator of misjudged and persecuted righteousness. This God of righteousness David believingly calls his God (cf. Psa 24:5; Psa 59:11); for the righteousness he possesses, he possesses in Him, and the righteousness he looks for, he looks for in Him. That this is not in vain, his previous experience assures him: Thou hast made a breadth (space) for me when in a strait. In connection with this confirmatory relation of בּצּר הרהבתּ לּי it is more probable that we have before us an attributive clause (Hitz.), than that we have an independent one, and at any rate it is a retrospective clause. הרחבת is not precative (Böttch.), for the perf. of certainty with a precative colouring is confined to such exclamatory utterances as Job 21:16 (which see). He bases his prayer on two things, viz., on his fellowship with God, the righteous God, and on His justifying grace which he has already experienced. He has been many times in a strait already, and God has made a broad place for him. The idea of the expansion of the breathing (of the stream of air) and of space is attached to the ח, Arab. ḥ, of רחב, root רח (Deutsch. Morgenl. Zeitschr. xii. 657). What is meant is the expansion of the straitened heart, Psa 25:17. Isa 60:5, and the widening of a straitened position, Psa 18:20; Psa 118:5. On the Dag. in לּי vid., on Psa 84:4. Psa 4:2-3 (Hebrew_Bible_4:3-4) Righteous in his relation to God he turns rebukingly towards those who contemn his whose honour is God’s honour, viz., to the partisans of Absolom. In contrast with בּני אדם, men who are lost in the multitude, בּני אישׁ denotes such as stand prominently forward out of the multitude; passages like Psa 49:3; Psa 62:10; Pro 8:4; Isa 2:9; Isa 5:15, show this distinction. In this and the preceding Psalm David makes as little mention of his degenerate son as he does of the deluded king in the Psalms belonging to the period of his persecution by Saul. The address is directed to the aristocratic party, whose tool Absolom has become. To these he days: till when (עד־מה beside the non-guttural which follows with Segol, without any manifest reason, as in Psa 10:13; Isa 1:5; Jer 16:10), i.e., how long shall my honour become a mockery, namely to you and by you, just as we can also say in Latin quousque tandem dignitas mea ludibrio? The two following members are circumstantial clauses subordinate to the principal clause with עד־מה (similar to Isa 1:5; Ew. §341, b). The energetic fut. with Nun parag. does not usually stand at the head of independent clauses; it is therefore to be rendered: since ye love ריק, that which is empty - the proper name for their high rank is hollow appearance - how long will ye pursue after כּזב, falsehood?-they seek to find out every possible lying pretext, in order to trail the honour of the legitimate king in the dust. The assertion that the personal honour of David, not his kingly dignity, is meant by כּבודי, separates what is inseparable. They are eager to injure his official at the same time as his personal reputation. Therefore David appeals in opposition to them (Psa 4:4) not only to the divine choice, but also to his personal relationship to God, on which that choice is based. The ו of וּדעוּ is, as in 2Ki 4:41, the ו of sequence: so know then. The Hiph. חפלה (from פּלה = פּלא, cogn. פּלל, prop. to divide) to make a separation, make a distinction Exo 9:4; Exo 11:7, then to distinguish in an extraordinary and remarkable way Exo 8:18, and to show Psa 17:7, cf. Psa 31:22, so that consequently what is meant is not the mere selection (בּחר), but the remarkable selection to a remarkable position of honour (lxx, Vulg. mirificavit, Windberg translation of the Psalms gewunderlichet). לו belongs to the verb, as in Psa 135:4, and the principal accent lies on חסיד: he whom Jahve Himself, not men, has thus remarkably distinguished is a חסיד, a pious man, i.e., either, like the Syriac חסידא = רהימא: God’s favourite, or, according to the biblical usage of the language (cf. Psa 12:2 with Isa 17:1), in an active signification like פּליט, פּריץ, and the like: a lover of God, from חסד (root חס Arab. ḥs , stringere, whence ḥassa to curry, maḥassa a curry-comb) prop. to feel one’s self drawn, i.e., strongly affected (comp. ḥiss is mental impression), in Hebrew, of a strong ardent affection. As a חסיד he does not call upon God in vain, but finds a ready hearing. Their undertaking consequently runs counter to the miraculously evidenced will of God and must fail by reason of the loving relationship in which the dethroned and debased one stands to God.

Psa 4:4-5 (Hebrew_Bible_4:5-6) The address is continued: they are to repent and cleave to Jahve instead of allowing themselves to be carried away by arrogance and discontent. The lxx has rendered it correctly: ὀργίζεσθε καὶ μὴ ἁμαρτάνετε (cf. Eph 4:26): if ye will be angry beware of sinning, viz., backbiting and rebellion (cf. the similar paratactic combinations Psa 28:1; Jos 6:18; Isa 12:1). In connection with the rendering contremiscite we feel to miss any expression of that before which they are to tremble (viz., the sure punishment which God decrees). He warns his adversaries against blind passion, and counsels them to quiet converse with their own hearts, and solitary meditation, in order that they may not imperil their own salvation. To commune with one’s own heart, without the addition of the object, is equivalent to to think alone by one’s self, and the bed or resting-place, without requiring to be understood literally, points to a condition of mind that is favourable to quiet contemplation. The heart is the seat of the conscience, and the Spirit of God (as Hamann, Werke i. 98, observes on this subject) disguises itself as our own voice that we may see His exhortation, His counsel, and His wisdom well up out of our own stony heart. The second imper. continues the first: and cease, prop. be still (דּמם from the sound of the closed mouth checking the discourse), i.e., come to your right mind by self-examination, cease your tumult-a warning coming with the semblance of command by reason of the consciousness of innocence on his part; and this impression has to be rendered here by the striking in of the music. The dehortation passes over into exhortation in Psa 4:6. Of course the sacrifices were continued in the sanctuary while David, with his faithful followers, was a fugitive from Jerusalem. Referring to this, David cries out to the Absolomites: offer זבחי־צדק. Here at least these are not offerings consisting of actions which are in accordance with the will of God, instead of slaughtered animals, but sacrifices offered with a right mind, conformed to the will of God, instead of the hypocritical mind with which they consecrate their evil doings and think to flatter God. In Ps 51:21, Deu 33:19 also, “the sacrifices of righteousness” are real sacrifices, not merely symbols of moral acts. Not less full of meaning is the exhortation וּבטחוּ אל־ה. The verb בּטח is construed with אל as in Psa 31:7; Psa 56:4; Psa 86:2, combining with the notion of trusting that of drawing near to, hanging on, attaching one’s self to any one. The Arabic word bṭḥ, expandere, has preserved the primary notion of the word, a notion which, as in the synon. Arab. bsṭ, when referred to the effect which is produced on the heart, countenance and whole nature of the man by a joyous cheerful state of mind, passes over to the notion of this state of mind itself, so that בּטח (like the Arab. inbasaṭa to be cheerful, fearless, bold, lit., expanded [cf. רהב Isa 60:5] = unstraitened) consequently signifies to be courageous, confident. They are to renounce the self-trust which blinds them in their opposition to the king who is deprived of all human assistance. If they will trustingly submit themselves to God, then at the same time the murmuring and rancorous discontent, from which the rebellion has sprung, will be stilled. Thus far the address to the rebellious magnates goes.

Psa 4:6-7 (Hebrew_Bible_4:7-8) Looking into his own small camp David is conscious of a disheartened feeling which is gaining power over him. The words: who will make us see, i.e., (as in Psa 34:13) experience any good? can be taken as expressive of a wish according to 2Sa 23:15; Isa 42:23; but the situation gives it the character of a despondent question arising from a disheartened view of the future. The gloom has now, lasted so long with David’s companions in tribulation that their faith is turned to fear, their hope to despair. David therefore prays as he looks upon them: Oh lift upon us (נסה־עלינוּ)The Metheg which stands in the second syllable before the tone stands by the Shebâ, in the metrical books, if this syllable is the first in a word marked with a greater distinctive without any conjunctive preceding it, and beginning with Shebâ; it is, therefore, not נסה־עלינוּ but נסה־עלינוּ, cf. Psa 51:2 בּבוא־, Psa 69:28 תּנה־, Psa 81:3 שׂאו־, Psa 116:17 לך־, Psa 119:175 תּחי־. The reason and object are the same as stated in note p. *84 supra. the light of Thy countenance. The form of the petition reminds one of the priestly benediction in Num 6. There it is: פּניו יאר ה in the second portion, in the third פּניו ישּׂא ה, here these two wishes are blended into one prayer; and moreover in נסה there is an allusion to neec a banner, for the imper. of נשׂא, the regular form of which is שׂא, will also admit of the form נשׂא (Psa 10:12), but the mode of writing נסה (without example elsewhere, for נסּה Job 4:2 signifies “to be attempted”) is only explained by the mingling of the verbs נשׂא and נסס, Arab. nṣṣ , extollere (Psa 60:6); נסּי ה (cf. Psa 60:6) is, moreover, a primeval word of the Tôra (Exo 17:15). If we may suppose that this mingling is not merely a mingling of forms in writing, but also a mingling of the ideas in those forms, then we have three thoughts in this prayer which are brought before the eye and ear in the briefest possible expression: may Jahve cause His face to shine upon them; may He lift upon them the light of His countenance so that they may have it above them like the sun in the sky, and may that light be a banner promising them the victory, around which they shall rally.

David, however, despite the hopelessness of the present, is even now at peace in His God. The joy which Jahve has put into his heart in the midst of outward trial and adversity is מעת דּגנם ותירושׁם רבּוּ. The expression is as concise as possible: (1) gaudium prae equivalent to gaudium magnum prae -majus quam; then (2) מעת after the analogy of the comparatio decurtata (e.g., Psa 18:34 my feet are like hinds, i.e., like the feet of hinds) is equivalent to משּׂמחת עת; (3) אשׁר is omitted after עת according to Ges. §123, 3, for עת is the construct state, and what follows is the second member of the genitival relation, dependent upon it (cf. Psa 90:15; Isa 29:1); the plurality of things: corn and new wine, inasmuch as it is the stores of both that are specially meant, is exceptionally joined with the plur. instead of the sing., and the chief word raabbu stands at the end by way of emphasis. The suff. does not refer to the people of the land in general (as in Psa 65:10), but, in accordance with the contrast, to the Absolomites, to those of the nation who have fallen away from David. When David came to Mahanaim, while the rebels were encamped in Gilead, the country round about him was hostile, so that he had to receive provisions by stealth, 2Sa 17:26-29. Perhaps it was at the time of the feast of tabernacles. The harvest and the vintage were over. A rich harvest of corn and new wine was garnered. The followers of Absolom had, in these rich stores which were at their disposal, a powerful reserve upon which to fall back. David and his host were like a band of beggars or marauders. But the king brought down from the sceptre of the beggar’s staff is nevertheless happier than they, the rebels against him. What he possesses in his heart is a richer treasure than all that they have in their barns and cellars.

Psa 4:8 (Hebrew_Bible_4:9) Thus then he lies down to sleep, cheerfully and peacefully. The hymn closes as it began with a three line verse. יחדּוּ (lit., in its unions = collectively, Olshausen, §135, c, like כּלּו altogether, בּעתּו at the right time) is by no means unemphatic; nor is it so in Psa 19:10 where it means “all together, without exception.” With synonymous verbs it denotes the combination of that which they imply, as Isa 42:14. It is similar in Psa 141:10 where it expresses the coincidence of the fall of his enemies and the escape of the persecuted one. So here: he wishes to go to sleep and also at once he falls asleep (ואישׁן in a likewise cohortative sense = ואישׁנה). His God makes him to dwell in seclusion free of care. לברד is a first definition of condition, and לבטח a second. The former is not, after Deu 32:12, equivalent to לבדּך, an addition which would be without any implied antithesis and consequently meaningless. One must therefore, as is indeed required by the situation, understand לבדד according to Num 23:9; Mic 7:14; Deu 33:28; Jer 49:31. He needs no guards for he is guarded round about by Jahve and kept in safety. The seclusion, בּדד, in which he is, is security, בּטח, because Jahve is near him. Under what a many phases and how sweetly the nature of faith is expressed in this and the foregoing Psalm: his righteousness, exaltation, joy, peace, contentment in God! And how delicately conceived is the rhythm! In the last line the evening hymn itself sinks to rest. The iambics with which it closes are like the last strains of a lullaby which die away softly and as though falling asleep themselves. Dante is right when he says in his Convito, that the sweetness of the music had harmony of the Hebrew Psalter is lost in the Greek and Latin translations.

Expostulation with Sinners.

1 Hear me when I call, O God of my righteousness: thou hast enlarged me when I was in distress; have mercy upon me, and hear my prayer. 2 O ye sons of men, how long will ye turn my glory into shame? how long will ye love vanity, and seek after leasing? Selah. 3 But know that the Lord hath set apart him that is godly for himself: the Lord will hear when I call unto him. 4 Stand in awe, and sin not: commune with your own heart upon your bed, and be still. Selah. 5 Offer the sacrifices of righteousness, and put your trust in the Lord .

The title of the psalm acquaints us that David, having penned it by divine inspiration for the use of the church, delivered it to the chief musician, or master of the song, who (according to the divine appointment of psalmody made in his time, which he was chiefly instrumental in the establishment of) presided in that service. We have a particular account of the constitution, the modelling of the several classes of singers, each with a chief, and the share each bore in the work, 1 Chron. xxv. Some prophesied according to the order of the king, v. 2. Others prophesied with a harp, to give thanks, and to praise the Lord, v. 3. Of others it is said that they were to lift up the horn, v. 5. But of them all, that they were for song in the house of the Lord (v. 6) and were instructed in the songs of the Lord, v. 7. This psalm was committed to one of the chiefs, to be sung on neginoth—stringed instruments (Hab. iii. 19), which were played on with the hand; with music of that kind the choristers were to sing this psalm: and it should seem that then they only sung, not the people; but the New-Testament appoints all Christians to sing (Eph. v. 19; Col. iii. 16), from whom it is expected that they do it decently, not artfully; and therefore there is not now so much occasion for musical instruments as there was then: the melody is to be made in the heart. In these verses,

I. David addresses himself to God, v. 1. Whether the sons of men, to whom he is about to speak, will hear, or whether they will forbear, he hopes and prays that God will give him a generous audience, and an answer of peace: "Hear me when I call, and accept my adorations, grant my petitions, and judge upon my appeals; have mercy upon me, and hear me." All the notice God is pleased to take of our prayers, and all the returns he is pleased to make to them, must be ascribed, not to our merit, but purely to his mercy. "Hear me for thy mercy-sake" is our best plea. Two things David here pleads further:—1. "Thou art the God of my righteousness; not only a righteous God thyself, but the author of my righteous dispositions, who hast by the grace wrought that good that is in me, hast made me a righteous man; therefore hear men, and so attest thy own work in me; thou art also the patron of my righteous cause, the protector of my wronged innocency, to whom I commit my way, and whom I trust to bring forth my righteousness as the light." When men condemn us unjustly, this is our comfort, It is God that justifies; he is the God of a believer's righteousness. 2. "Thou has formerly enlarged me when I was in distress, enlarged my heart in holy joy and comfort under my distresses, enlarged my condition by bringing me out of my distresses; therefore now, Lord, have mercy upon me, and hear me." The experience we have had of God's goodness to us in enlarging us when we have been in distress is not only a great encouragement to our faith and hope for the future, but a good plea with God in prayer. "Thou hast; wilt thou not? For thou art God, and changest not; thy work is perfect."

II. He addresses himself to the children of men, for the conviction and conversion of those that are yet strangers to God, and that will not have the Messiah, the Son of David, to reign over them.

1. He endeavours to convince them of the folly of their impiety (v. 2). "O you sons of Men" (of great men, so some, men of high degree, understanding it of the partisans of Saul or Absalom), "how long will you oppose me and my government, and continue disaffected to it, under the influence of the false and groundless suggestions of those that wish evil to me?" Or it may be taken more generally. God, by the psalmist, here reasons with sinners to bring them to repentance. "You that go on in the neglect of God and his worship, and in contempt of the kingdom of Christ and his government, consider what you do." (1.) "You debase yourselves, for you are sons of men" (the word signifies man as a noble creature); "consider the dignity of your nature, and the excellency of those powers of reason with which you are endued, and do not act thus irrationally and unbecoming yourselves." Let the sons of men consider and show themselves men. (2.) "You dishonour your Maker, and turn his glory into shame." They may well be taken as God's own words, charging sinners with the wrong they do him in his honour: or, if David's words, the term glory may be understood of God, whom he called his glory, Ps. iii. 3. Idolaters are charged with changing the glory of God into shame, Rom. i. 23. All wilful sinners do so by disobeying the commands of his law, despising the offers of his grace, and giving the affection and service to the creature which are due to God only. Those that profane God's holy name, that ridicule his word and ordinances, and, while they profess to know him, in works deny him, do what in them lies to turn his glory into shame. (3.) "You put a cheat upon yourselves: You love vanity, and seek after leasing, or lying, or that which is a lie. You are yourselves vain and lying, and you love to be so." Or, "You set your hearts upon that which will prove, at last, but vanity and a lie." Those that love the world, and seek the things that are beneath, love vanity, and seek lies; as those also do that please themselves with the delights of sense, and portion themselves with the wealth of this world; for these will deceive them, and so ruin them. "How long will you do this? Will you never be wise for yourselves, never consider your duty and interest? When shall it once be?" Jer. xiii. 27. The God of heaven thinks the time long that sinners persist in dishonouring him and in deceiving and ruining themselves.

2. He shows them the peculiar favour which God has for good people, the special protection they are under, and the singular privileges to which they are entitled, v. 3. This comes in here, (1.) As a reason why they should not oppose or persecute him that is godly, nor think to run him down. It is at their peril if they offend one of these little ones, whom God has set apart for himself, Matt. xviii. 6. God reckons that those who touch them touch the apple of his eye; and he will make their persecutors to know it, sooner or later. They have an interest in heaven, God will hear them, and therefore let none dare to do them any injury, for God will hear their cry and plead their cause, Exod. xxii. 23. It is generally supposed that David speaks of his own designation to the throne; he is the godly man whom the Lord has set apart for that honour, and who does not usurp it or assume it to himself: "The opposition therefore which you give to him and to his advancement is very criminal, for therein you fight against God, and it will be vain and ineffectual." God has, in like manner, set apart the Lord Jesus for himself, that merciful One; and those that attempt to hinder his advancement will certainly be baffled, for the Father hears him always. Or, (2.) As a reason why they should themselves be good, and walk no longer in the counsel of the ungodly: "You have hitherto sought vanity; be truly religious, and you will be truly happy here and for ever; for," [1.] "God will secure to himself his interest in you." The Lord has set apart him that is godly, every particular godly man, for himself, in his eternal choice, in his effectual calling, in the special disposals of his providence and operations of his grace; his people are purified unto him a peculiar people. Godly men are God's separated, sealed, ones; he knows those that are his, and has set his image and superscription upon them; he distinguishes them with uncommon favours: They shall be mine, saith the Lord, in that day when I make up my jewels. Know this; let godly people know it, and let them never alienate themselves from him to whom they are thus appropriated; let wicked people know it, and take heed how they hurt those whom God protects. [2.] "God will secure to you an interest in himself." This David speaks with application: The Lord will hear when I call unto him. We should think ourselves happy if we had the ear of an earthly prince; and is it not worth while upon any terms, especially such easy ones, to gain the ear of the King of kings? Let us know this, and forsake lying vanities for our own mercies.

3. He warns them against sin, and exhorts them both to frighten and to reason themselves out of it (v. 4): "Stand in awe and sin not" (be angry and sin not, so the LXX., and some think the apostle takes that exhortation from him, Eph. iv. 26); "commune with your own hearts; be converted, and, in order thereunto, consider and fear." Note, (1.) We must not sin, must not miss our way and so miss our aim. (2.) One good remedy against sin is to stand in awe. Be moved (so some), in opposition to carelessness and carnal security. "Always keep up a holy reverence of the glory and majesty of God, and a holy dread of his wrath and curse, and dare not to provoke him." (3.) One good means of preventing sin, and preserving a holy awe, is to be frequent and serious in communing with our own hearts: "Talk with your hearts; you have a great deal to say to them; they may be spoken with at any time; let it not be unsaid." A thinking man is in a fair way to be a wise and a good man. "Commune with your hearts; examine them by serious self-reflection, that you may acquaint yourselves with them and amend what is amiss in them; employ them in solemn pious meditations; let your thoughts fasten upon that which is good and keep closely to it. Consider your ways, and observe the directions here given in order to the doing of this work well and to good purpose." [1.] "Choose a solitary time; do it when you lie awake upon your beds. Before you turn yourself to go to sleep at night" (as some of the heathen moralists have directed) "examine your consciences with respect to what you have done that day, particularly what you have done amiss, that you may repent of it. When you awake in the night meditate upon God, and the things that belong to your peace." David himself practised what he here counsels others to do (Ps. lxiii. 6), I remember thee on my bed. Upon a sick-bed, particularly, we should consider our ways and commune with our own hearts about them. [2.] "Compose yourselves into a serious frame: Be still. When you have asked conscience a question be silent, and wait for an answer; even in unquiet times keep you spirits calm and quiet."

4. He counsels them to make conscience of their duty (v. 5): Offer to God the sacrifice of righteousness. We must not only cease to do evil, but learn to do well. Those that were disaffected to David and his government would soon come to a better temper, and return to their allegiance, if they would but worship God aright; and those that know the concerns that lie between them and God will be glad of the Mediator, the Son of David. It is required here from every one of us, (1.) That we serve him: "Offer sacrifices to him, your own selves first, and your best sacrifices." But they must be sacrifices of righteousness, that is, good works, all the fruits of the reigning love of God and our neighbour, and all the instances of a religious conversation, which are better than all burnt-offerings and sacrifices. "Let all your devotions come from an upright heart; let all your alms be sacrifices of righteousness." The sacrifices of the unrighteous God will not accept; they are an abomination, Isa. i. 11, &c. (2.) That we confide in him. "First make conscience of offering the sacrifices of righteousness and then you are welcome to put your trust in the Lord. Serve God without any diffidence of him, or any fear of losing by him. Honour him, by trusting in him only, and not in your wealth nor in an arm of flesh; trust in his providence, and lean not to your own understanding; trust in his grace, and go not about to establish your own righteousness or sufficiency."

In singing these verses we must preach to ourselves the doctrine of the provoking nature of sin, the lying vanity of the world, and the unspeakable happiness of God's people; and we must press upon ourselves the duties of fearing God, conversing with our own hearts, and offering spiritual sacrifices; and in praying over these verses we must beg of God grace thus to think and thus to do.

The Good Man's Desire.

6 There be many that say, Who will show us any good? Lord , lift thou up the light of thy countenance upon us. 7 Thou hast put gladness in my heart, more than in the time that their corn and their wine increased. 8 I will both lay me down in peace, and sleep: for thou, Lord , only makest me dwell in safety.

We have here,

I. The foolish wish of worldly people: There be many that say, Who will show us any good? Who will make us to see good? What good they meant is intimated, v. 7. It was the increase of their corn and wine; all they desired was plenty of the wealth of this world, that they might enjoy abundance of the delights of sense. Thus far they are right, that they are desirous of good and solicitous about it; but there are these things amiss in this wish:—1. They enquire, in general, "Who will make us happy?" but do not apply themselves to God who alone can; and so they expose themselves to be ill-advised, and show they would rather be beholden to any than to God, for they would willingly live without him. 2. They enquire for good that may be seen, seeming good, sensible good; and they show no concern for the good things that are out of sight and are the objects of faith only. The source of idolatry was a desire of gods that they might see, therefore they worshipped the sun; but, as we must be taught to worship an unseen God, so to seek an unseen good, 2 Cor. iv. 18. We look with an eye of faith further than we can see with an eye of sense. 3. They enquire for any good, not for the chief good; all they want is outward good, present good, partial good, good meat, good drink, a good trade, and a good estate; and what are all these worth without a good God and a good heart? Any good will serve the turn of most men, but a gracious soul will not be put off so. This way, this wish, of carnal worldlings is their folly, yet many there be that join in it; and their doom will be accordingly. "Son, remember that thou in thy life-time receivedst thy good things, the penny thou didst agree for."

II. The wise choice which godly people make. David, and the pious few that adhered to him, dissented from that wish, and joined in this prayer, Lord, lift thou up the light of thy countenance upon us. 1. He disagrees from the vote of the many. God had set him apart for himself by distinguishing favours, and therefore he sets himself apart by a distinguishing character. "They are for any good, for worldly good, but so am not I; I will not say as they say; any good will not serve my turn; the wealth of the world will never make a portion for my soul, and therefore I cannot take up with it." 2. He and his friends agree in their choice of God's favour as their felicity; it is this which in their account is better than life and all the comforts of life. (1.) This is what they most earnestly desire and seek after; this is the breathing of their souls, "Lord, lift thou up the light of thy countenance upon us. Most are for other things, but we are for this." Good people, as they are distinguished by their practices, so they are by their prayers, not the length and language of them, but the faith and fervency of them; those whom God has set apart have a prayer by themselves, which, though others may speak the words of it, they only offer up in sincerity; and this is a prayer which they all say Amen to; "Lord, let us have thy favour, and let us know that we have it, and we desire no more; that is enough to make us happy. Lord, be at peace with us, accept of us, manifest thyself to us, let us be satisfied of thy loving-kindness and we will be satisfied with it." Observe, Though David speaks of himself only in the 7th and 8th verses, he speaks, in this prayer, for others also,—"upon us," as Christ taught us to pray, "Our Father." All the saints come to the throne of grace on the same errand, and in this they are one, they all desire God's favour as their chief good. We should beg it for others as well as for ourselves, for in God's favour there is enough for us all and we shall have never the less for others sharing in what we have. (2.) This is what, above any thing, they rejoice in (v. 7): "Thou hast hereby often put gladness into my heart; not only supported and refreshed me, but filled me with joy unspeakable; and therefore this is what I will still pursue, what I will seek after all the days of my life." When God puts grace in the heart he puts gladness in the heart; nor is any joy comparable to that which gracious souls have in the communications of the divine favour, no, not the joy of harvest, of a plentiful harvest, when the corn and wine increase. This is gladness in the heart, inward, solid, substantial joy. The mirth of worldly people is but a flash, a shadow; even in laughter their heart is sorrowful, Prov. xiv. 13. "Thou hast given gladness in my heart;" so the word is. True joy is God's gift, not as the world giveth, John xiv. 27. The saints have no reason to envy carnal worldlings their mirth and joy, but should pity them rather, for they may know better and will not. (3.) This is what they entirely confide in, and in this confidence they are always easy, v. 8. He had laid himself down and slept (Ps. iii. 5), and so he will still: "I will lay myself down (having the assurance of thy favour) in peace, and with as much pleasure as those whose corn and wine increase, and who lie down as Boaz did in his threshing-floor, at the end of the heap of corn, to sleep there when his heart was merry Ruth iii. 7), for thou only makest me to dwell in safety. Though I am alone, yet I am not alone, for God is with me; though I have no guards to attend me, the Lord alone is sufficient to protect me; he can do it himself when all other defences fail." If he have the light of God's countenance, [1.] He can enjoy himself. His soul returns to God, and reposes itself in him as its rest, and so he lays himself down and sleeps in peace. He has what he would have and is sure that nothing can come amiss to him. [2.] He fears no disturbance from his enemies, sleeps quietly, and is very secure, because God himself has undertaken to keep him safe. When he comes to sleep the sleep of death, and to lie down in the grave, and to make his bed in the darkness, he will then, with good old Simeon, depart in peace (Luke ii. 29), being assured that God will receive his soul, to be safe with himself, and that his body also shall be made to dwell in safety in the grave. [3.] He commits all his affairs to God, and contentedly leaves the issue of them with him. It is said of the husbandman that, having cast his seed into the ground, he sleeps and rises night and day, and the seed springs and grows up, he knows not how, Mark iv. 26, 27. So a good man, having by faith and prayer cast his care upon God, sleeps and rests night and day, and is very easy, leaving it to his God to perform all things for him and prepared to welcome his holy will.

In singing these verses, and praying over them, let us, with a holy contempt of the wealth and pleasure of this world, as insufficient to make us happy, earnestly seek the favour of God and pleasingly solace ourselves in that favour; and, with a holy indifferency about the issue of all our worldly concerns, let us commit ourselves and all our affairs to the guidance and custody of the divine Providence, and be satisfied that all shall be made to work for good to us if we keep ourselves in the love of God.

PSAL. IV.

To the master of the musicke on Neginoth, a Psalme of David.

WHen I call answer me, O God of my justice; in distresse thou hast made roomth for me: be gracious to me, and heare my prayer. Sons of men, how long shall my glorie be to ignominie; will ye love vanitie? will ye seeke a lie Selah? But know yee that Iehovah hath marvellously separated a gracious Saint to him: Iehovah will heare when I call unto him. Be stirred and sinne not, say in your heart upon your bed and be still, Selah. Sacrifice ye the sacrifices of justice, and trust unto Iehovah. Many doe say, Who will cause us to see good? lift thou up over us the light of thy face Iehovah. Thou hast given joy in my heart, more than of the time when their corne and their new wine were multiplied. In peace tegether will I lie down and sleepe, for thou Iehovah alone wilt seat mee in confidence.

Annotations. TO the master of the musicke] or, To the over-seer, to him that excelleth: the Chaldee translateth it, to sing. The originall word Menatseach signifieth one that urgeth the continuance of any thing unto the end, or the going forward with a worke till it be overcome, 2 Chron. 2. 2. 18. and 34. 12, 13. Ezra. 3. 8, 9. and such as in 2 Chron. 2. 18. are called Menatschim, masters, are in 1 Kings 5. 16. called Rodim, rulers. And in musick, there were Levites appointed for severall duties, and some lenatseach, to plie, or to set forward, and be over the rest, 1 Chro. 15. 21. and these were such as excelled in the art of singing & playing on instruments, to whom sundry Psalmes are intituled, that by their care and direction they might be sung excellently unto the end. There were in Israel some Levites singers that attended therunto, & had no other charge, 1 Chr. 9. 33. on Neginoth] that is, stringed instruments of musicke, played on with the hand. See the note on Psal. 33. 3. Vers. 2. when I call] or, in my calling; which the Chaldee expoundeth, In the time of my prayer, receive thou it of me. God of my justice] that is, my just God, author of my justice, and avenger of my just cause, in distresse] or in straightnesse, thou hast widened or enlarged for me. prayer] appeale, interpellation or intercession, wherby we refer the cause of our selves or others to the judgement of God, calling upon him, appealing to him for right, praying against condemnation, or the like. For the Hebrew word Tephillah commeth of Pillell to judge or determine causes for Wch appeales are made, 1 Sam. 2. 25. and Pelilim, are Iudges or Arbiters, Exod. 21. 22. whereupon to pray, is in Hebrew, hithpallel, as it were to appeale or present himselfe and his cause unto the Iudge, or to judge ones selfe. Vers. 3. Sonnes of men] Hereby is meant, Great men, the Hebrew being Ish, which is the name of man in respect of his power and aignitie, as appeareth after in Psal. 49 3. shall my glory be to ignominy] or, wil ye turne my honour to defamation, slander, and calumnie. God had promised David the honour of the kingdome, which Saul with his Nobles sought to defame and calumniate, and so turne it to shame and reproach. will ye seeke a lye?] or, ye seek a lie, or deceiveable falshood; ye seeke that which shall not come to passe. The Hebrew Cazab (here used) is such a lie as deceiveth mens expectation, Iob 40. 28. Psal. 89. 36. Isa. 58. 11. 2. Kings 4. 16. Vers. 4. marvellously separated] or selected in wondrous sort, exempted as with some signe of excellencie, culled out. So God marvellously severed the Israelites from the Aegyptians, Exod. 8. 22. and 9. 4. and 11. 7. See also Psal. 17. 7, Exod. 33. 16. a gracious Saint] or, pious, holy, mercifull one, meaning himselfe. The Hebrew Chasid, (wch the New Testament in Greeke calleth hosios, that is, pious or holy, Act. 13. 35.) signifieth one that hath obtained mercie, goodnesse, pietie, grace and benignitie from the Lord, and is againe (after Gods example) pious, kind, gracious and mercifull to others, Neh. 13. 14. See Psal. 13. 6. 1. to him] that is, his gracious Saint, as the Greeke explaineth it; or referring it to the former, he hath separated to himselfe a gracious man. Vers. 5. Be stirred] or Be commoved, which may be understood, Be angry, be grieved, or tremble: and the Chaldee addeth for him, meaning God. The original word Ragaz noteth and stirring or moving, Iob 9. 6. as to be moved or tremble with feare, Psal. 18. 8. Deut. 2. 25. Isa. 14. 9. to be moved with griefe, 2 Sam. 18. 33. to be stirred with anger, Prov. 29. 9. 2 Kings 19. 27, 28. Ezek. 16. 43. This latter the Greek here followeth, saying, Be angry and sin not, and the Apostle hath the same words, Eph. 4. 26. sin not] or misdoe not. This word signifieth to misse of the way or marke: as in Iud. 20. 16. men could sling stones at an haires bredth and not sin, that is, not misse: and Pro. 19. 2. he that is hastie with his foot sinneth, that is, misseth or swarveth. In religion Gods law is our way and mark, from which when we swarve we sin. Therfore sin is defined to be transgression of law, or unlawfulnesse, 1 Iob. 3. 4. say in your heart] that is, mind seriously what you do, and what the end will be; Consider with your selves. The like phrase is in Psa. 14. 1. and 35. 25. Mat. 24. 48. Rom. 10. 6. Rev. 18. 7. be still] or silent, stay, pawse; as 1 Sam. 14. 9. Ios. 10. 12, 13. By this word is often meant in Scripture a modest quietnes of the mind, the troubled affections being allayed. See Psal. 131 2, and 37. 7. and 62. 2. Lam. 3. 26. The Chaldee paraphraseth thus; Say your request with your mouth, and your petition with your heart, and pray upon your bed, and remember the day of death for ever. Vers. 6. Sacrifice] The word signifieth killing or slaughtering; as beasts were killed for offerings to God, figuring mans mortification, or dying to sin, Ps. 51. 19. sacrifices of justice] such Moses speaketh of, Deut. 33. 19. and David afterward, Psal. 51. 21. meaning sacrifices just and right, and in faith, according to the intendment of Gods law: contrary to those which the Prophet reproveth, Mal. 1. 14. So sacrifices of triumph or joy, Psal. 27. 6. are joyfull sacrifices offered with gladnesse. And the way of justice, Mat. 21 32. for a just or right way. The Chaldee giveth this sense, Subdue your lusts, and it shall be counted unto you as a sacrifice of justice. trust] or, be confident, have stedfast hope, secure and firme confidence; and it is opposed to feeblenesse of mind, feare and doubt, Isa. 12. 2. Prov. 28. 1. Vers. 7. Many doe say] Hebr. are saying: which may be turned, doe say, as in Mat. 22. 23. hot legontes, saying, is in Mark. 12. 18. heitines legousi, which say. who will cause us to see] that is, to enjoy, or have the fruitton of good, Psal. 50. 23. And this is the forme of a wish; as David desired and said, Who will give me drinke of the water, &c. 1 Chro. 11. 17. and, who will give me wings as a dove, Psal. 55. 7. and many the like. the light of thy face] that is, thy light some chearefull face or lookes, meaning Gods favour, grace, and the blessings of knowledge, comfort, joy, &c. that flow therefrom. This is in Christ, who is both the Light and the Face or Presence of God, Luke 2. 32. Exod. 33. 14. and the Angell of his face, Isa. 63. 9. According to this phrase Solomon saith, In the light of the Kings face is life, and his favour is as a cloud of the latter raine, Prov. 16. 15. See also Psal. 44. 4. and 31. 17. 21. and 67. 2. Iob 29. 3. Vers. 8. hast given joy] or shalt give or put joy: so giving is used for putting, often times, Psal. 8. 2. and 40. 4. and 33. 7. and 69. 12. and 89. 20. and 39. 6. and 119. 110. more than of the time] or from of the time. An Hebrew phrase, where the signe of comparison is wanting; as Gen. 38. 26. Psal. 19. 11. and 130. 6. The like is also in the Greek tongue; as Luk. 15. 7. and 18. 4. And of joy in harvest when corne is increased: see Isa. 9. 3. Ioel 1. 11, 12. Vers. 9. together] that is, I will lie downe and sleepe both together, not being disquieted with feare or care: see Ps. 3. 6. or together, I and others with me: or, I my selfe wholly & alone. See the note on Ps. 33. 15. alone] The Hebrew phrase is, in lonedom, or in solitarinesse; and may be referred (by the distinction) to the Lord, who alone seateth his in safety: as Deut. 32. 12. or, to that which followeth, Thou wilt seat me alone in safety. Herein looking to Moses blessing, Deut. 33. 28. where Israel dwelleth safely, alone; and so in Num. 23. 9. Ier. 49. 41. Thus it is a blessing to be alone from enemies: otherwise to be alone from friends, is a note of affliction; as Psal. 102. 8. Lam. 1. 1. wilt seat me] that is, cause me to sit, dwell, or remain. in confidence] or, trustfulnes, with hope: that is, confidently or trustfully; wch by cō sequence meaneth, securely, safely. And this was a blessing promised in the law, Lev. 26. 5. Deu. 12. 10.

PSAL. IV.

TO the chief Muſician] Or, [illegible: 1 word] Chro. 25. 1, 2. to the moſt excellent Muſick-maſter, to the chief Chaunter Aſaph, was this, and ſome other Pſalms, committed, that they might be ſung in the beſt manner, and with greateſt care. So Alexander on his Death-bed left his Kingdom [non-Latin text not transcribed], Optimatum optime, to him that ſhould be the beſt of the beſt. [non-Latin text not transcribed] Hoc jamdiu [illegible: 1 letter]onſecutus eſt Roſcius, ut in [illegible: 1 word] quiſ que ar [illegible: 1 letter]ficio excelle [illegible: 1 letter]t in ſuo ge [illegible: 1 letter]ere Roſcius [illegible: 1 word]. Cic. de Orat. [non-Latin text not transcribed] was Tully's Motto, that is, ſtrive to excel others, to crop off the very top of all vertues. as Scipio is ſaid to have done; to be beſt at any thing, to be careful to excel in good works, Tit. 3.8. and to bear away the bell, as we ſay, in whatſoever a man undertaketh.

On Neginoth] i.e. Inſtrumemta pulſatilia, ſtringed Inſtruments, ſuch as are to bee touched, or plaid upon with the hand. Lord, ſaith Nazianzen, I am an Inſtrument for thee to touch. Let us lay our ſelves open to the Spirits touch; and ſo make muſick.

Verſ. 1. Here me when I call, O God of my righteouſneſs] that is, O thou righteous Judge of my righteous Cauſe, and of my good Conſcience. David ſpeaketh firſt to God, and then to men: This is the right method. Wee therefore ſpeak no better to men, becauſe no more to God. It is ſaid of Charls the Fifth, that he ſpent more words with God than with men. When we are vilified, and derigrated by others, as David here was, let us make God acquainted with our condition, by his example. But why doth David beg audience, and mercy, in general only, and not lay open to God his particular grievances? Surely becauſe he looked upon the favour of God as a complexive bleſſing, that perfectly comprehendeth all the reſt; as Manna is ſaid to have had all good taſts in it. For particulars, David was content to be at Gods diſpoſe. I humbly beſeech thee, that I may finde grace in thy ſight, my Lord, O King, ſaid that falſe Ziba to David, 2 Sam. 16.4. q. d. I had rather have the Kings favour than Mephiboſheths Lands. David really had rather have Gods love and favour than all this worlds good: and therefore ſo heartily beggeth it above any thing.

Thou haſt inlarged me when I was in diſtreſs] Heb. Thou haſt made roomth for me. Hoc autem in Prophetia dictum eſt, ſaith R. David this was Prophetically ſpoken. Thou haſt, that is, thou wilt enlarge me who am now in diſtreſs. God will ſurely be neareſt unto his in their greateſt ſtraights: and becauſe they have made him the God of their Mountains, he will be the God of their valleys alſo.

Verſ. 2. O yee ſons of men] Yee Grandees. Pſal. 49.3. who think to carry all before you with thoſe big looks, and bubbles of words; yee who are potent at Court, and therefore inſolent above meaſure. David having poured out his heart to God in prayer, takes heart of grace thus freely to beſpeak theſe great ones his enemies.

How long will yee turn my glory into ſhame?] i. e. attempt to put me beſide the Kingdom, whereunto God hath deſigned and deſtined me? You think, belike, to jeer me out of my right, and by caſting upon me Cart-loads of Calumnies, and contumelies, to make me deſiſt, and hang up my hopes. But it is otherwiſe, beleeve it, Pſal. 14.6, 7. yee have ſhamed the counſel of the poor, becauſe the Lord is his refuge. But will he therefore give over praying? No, for in the next words he falls on, and ſays, O that the Salvation of Iſrael were come out of Zion, &c.

How long will yee love vanity? &c.] i. e. trouble your ſelves to no purpoſe, whiles yee plot, and plow miſchief to him who is bleſſed, and ſhall be bleſſed ingratiis veſtris? you love, you ſeek: that is, you both inwardly affect wickedneſs, and outwardly act it; but all in vain,

Verſ. 3. But know that the Lord hath ſet apart him that is godly] Quod ſeparatum aſſeruerit, that God hath deſtined mine head to the Diadem of the Kingdom, and therefore it ſhall not be in your power to hinder me: Sith voluntas Dei, neceſſitas Rei, and this I would have you to know, and reſt aſſured of. Let us be no leſs confident of the Crown of Glory, Luke 12.32. Fear not little flock, for it is your Fathers good pleaſure to give you a kingdom. And 2 Tim. 2.19. The foundation of God abideth ſure, having this double ſeal, i. e. The Lord (for his part) knoweth who are his; and we, for our parts may know, that if we but name the name of the Lord in prayer, and depart from evil, we ſhall certainly be ſaved.

The Lord will hear when I call unto him] Being that I am a godly man, a gracious Saint, one that have obtained mercy, and am thereby made merciful to others, (for ſo much the word ſignifieth) I doubt not of audience and acceptance in Heaven. God regards not the prayer, if the perſon be not right. For Witches ſome plead, that they uſe good prayers: in anſwer whereunto one ſaith well, Si magicae, Deus non vult tales: ſi piae, non per tales. God heareth not good prayers from a bad man; as that State in ſtory would not hear a good motion from an ill mouth: or, as wee cannot indure to hear ſweet words from a ſtinking breath. The bloud of a Swine might not be offered in Sacrifices, though better to look upon than the bloud of a Sheep.

Verſ. 4. Stand in awe and ſin not] Be ſtirred, or commoved, or troubled. Tremble and ſin not. But now adays the Word and the World too is altered; for men ſin and tremble not; being arrived at that dead and dedolent diſpoſition of thoſe Heathens who were paſt feeling, Epheſ. 4.18, 19. St. Paul rather alludeth to this text, Eph. 4.6. than citeth it as ſome think.

Commune with your own heart upon your bed] Adviſe with your Pillow what you have to do in a buſineſs ſo important, as the practice of Repentance, whereunto I am now exhorting you. Here then examine your ſelves, prove your own ſelves, as 2 Cor. 13.5. Sift you, ſift you, Zeph. 2.1. Recoil, turn ſhort again upon your ſelves, thruſt your hands into your boſoms, as Moſes did, and took it out again Leprous, white as ſnow. Take a review of your hearts and lives, converſe with your ſelves; a wiſe man can never want with whom to diſcourſe, though he be alone. But as it is a ſign that there are great diſtempers in that Family where Huſband and Wife go divers days together, and ſpeak not the one to the other: ſo in that Soul that flyeth from it ſelf, and can go long without Self-examination. A good mans buſineſs lieth moſt within doors, and he taketh the fitteſt time (night or day) for the better diſpatch of it, though thereby he abridge himſelf of his Natural reſt. Mr. Bradford, the young Lord Harrington, and ſundry others, kept Journals, or Day-books, and oft read them over, for an help to Humiliation.

And be ſtill. Selah] Or, make a pauſe, dwell upon the work of ſelf-examination till you have made ſomewhat of it, till you have driven it up to a Reformation; as Lam. 3.39, 40. Let us try, and turn. The word ſignifieth Be dumb; and hereupon all our Silentiaries have founded their ſuperſtitious opinions and practices; ſuch as were thoſe old Monks of Egypt, who ſaith Caſſian, were umbrarum morè ſilentes & [non-Latin text not transcribed] as ſpeechleſs as Ghoſts. So the Carthuſian Monks at this day, who ſpeak together but once a week. Some kind of Anabaptiſts alſo will not ſpeak a word to any, but thoſe of their own Sect.

Verſ. 5. Offer the ſacrifices of righteouſneſs] Confeſs your ſins, and ſlay them; run to him who is the propitiation, Jeſus Chriſt the righteous, preſent your bodies a living Sacrifice, bring a contrite ſpirit; to do good, and to communicate forget not, &c. elſe you offer the ſacrifice of fools, as Eccleſ. 5.1. and not of righteouſneſs, here. The Chaldee hath it, Domate concupiſcenti as, ſacrifice and ſubdue your luſts.

And put your truſt in the Lord] It is well obſerved, that God brings men home by a contrary way, to that they fell from him. We fell from him by diſtruſt, by having him in a jealouſie, as if he aimed more at himſelf than at our good. Wee return to him by having a good conceit of him, that he loves us better than we can love our ſelves, and therefore that we ought to put our truſt in him, both in life and death.

Verſ. 6. There be many that ſay, Who will ſhew us, &c.] This is Vox populi, the common cry: Studium improborum vagum, good they would have, but pitch not upon the true good. It was well obſerved, that he who firſt called Riches Bona, goods, was a better Husband than Divine; but the moſt are ſuch Husbands. O ſiquis daret ut vide[illegible: 1 letter]mus bonum! Who will help us to a good bargain, a good eſtate? &c. but God the chief good is not in all their thoughts; they minde not communion with him, or conformity to him, which is the Bonum hominis, Mic. 6.8. the totum hominis, Eccleſ. 12.13. the one thing neceſſary, though nothing is leſs thought upon. What are theſe outward comforts, ſo much affected, and admired, ſaith Plato, but Dei ludibria, banded up and down like Tennis Balls, from one to another? A Spiritual man heeds not wealth, or at leaſt makes it not his buſineſs. What tell you me of Money, ſaith Paul? I need it not, but to further your reckoning, Phil. 4.1. And David having ſpoken of thoſe rich and wretched people that have their portion herein all abundance, Pſal. 17.14. concludeth, I neither envie their ſtore, nor covet their happineſs: it is enough for me, that when I awake, ſo. at the Reſurrection of the juſt, I ſhall be full of thine Image, verſ. ult. Chriſt, who had all riches, ſcorned theſe Bona ſcabelli, earthly riches; he was born poor, lived poor, dyed poor; for, as Austin obſerveth, when Chriſt dyed he made no will &c. and as he was born in another mans houſe, ſo he was buried in another mans tombe; And yet he was, and ſtill is, God bleſſed for ever. Cicero indeed writing to Atticus, would have one friend wiſh to another three things only, viz. to enjoy Health, poſſeſs Honour, and not ſuffer Neceſſity. How much better Pauls with, Grace, Mercy, and Peace? or Davids deſire here?

Lord lift thou up the light of thy countenance upon us] One good caſt of Gods countenance was more to David than all this Worlds wealth than a confluence of all outward comforts and contentments. He had ſet up God for his chief good, and the light of Gods loving Countenance was the guide of that way that leadeth to that good; and hence his importunity; he cannot draw breath but in that air, nor take comfort in any thing without Gods gracious aſpect, and ſome comings in from Chriſt. It is better, ſaith one, to feel Gods favour one Hour in our repenting Souls, than to ſit whole Ages under the warmeſt Sun-ſhine that this world affordeth. Saith not David ſo much in the next words?

Verſ. 7. Thou haſt put gladneſs into my heart, more than, &c.] Joys unſpeakable, and full or glory, 1 Pet, 1.8. We read of ſome godly men that they have been overwhelmed with Spiritual joy, till they have cried out, Hold Lord, ſtay thine hand. I can bear no more: like weak eyes, that cannot endure to bear the light. Indeed,Bain. Letter[illegible: 1 letter] this is not every good mans caſe, witneſs that ſaying of ſweet Maſter Bain, I thank God in Chriſt, ſuſtentation I have, but ſuavities ſpiritual I taſte not any. And that of holy Rolloc, Whiles I live I never look to ſee perfect Reformation in the Church, or to feel perfect raviſhing joys in mine heart. But thoſe Gods people have, are far beyond all Carnal comforts.

Than in the time that their Corn, &c.] Theſe indeed are the precious fruits of the earth, Jam. 5.7. but they ſeal not up ſpecial favour. A man may have together with them animam triticeam, as that rich fool had. Animas etiam incarnavimus, as a Father complaineth. Theſe outward things are got within men, and have ſtolen away their warmeſt and livelieſt affections from God: Not ſo in the Saints; They muſt have God, or elſe they dye. The people mourned, and put on black, when they heard that God would not go with them himſelf, but ſend an Angel with them, Exod. 33.2, 3. And when great gifts were ſent to Luther, he ſent them back again with this brave ſpeech, I will not be put off with theſe poor things: I look for better. Let God beſtow himſelf upon me, and it ſufficeth. As with Manna there fell a dew, ſo to a good Soul, together with Corn and Wine (be it more or leſs) there is a ſecret influence of God, which the carnal heart is not acquainted with. A fly cannot make that of a Flower, that a Bee can do. The treacherous Shechemites had plenty of Corn and Wine, Judg. 9.27. but having not the grace of God withall, they were ſoon after deſtroyed by Abimelech.

Verſ. 8. I will both lay me down in peace and ſleep] Heb. In peace together will I lye down and ſleep; that is, ſaith the Syriack interpreter, Non ſolum cubabo ſed etiam Dormiam, I will not only lye down, but alſo ſleep; which many cannot do for fears and cares, thoſe Gnats that keep them waking. The Arabick hath it, I ſleep as ſecurely in adverſity as thoſe can that are in proſperity. Others thus, I wil lay me down together with the joy before ſpoken of, and confidence in God: this ſhall be my Bed-fellow; and then I am ſure to reſt ſweetly and ſafely. For, Thou Lord only makeſt, thou ſetteſt me in ſafety, thou giveſt to thy beloved ſleep, Pſal. 127.2. that is, extraordinary quiet refreſhing ſleep, as the learned note upon the Aleph quieſcent in [illegible: 1 word] which is not uſual.

This is another instance of David's common habit of pleading past mercies as a ground for present favour. Here he reviews his Ebenezers and takes comfort from them. It is not to be imagined that he who has helped us in six troubles will leave us in the seventh. God does nothing by halves, and he will never cease to help us until we cease to need. The manna shall fall every morning until we cross the Jordan.

Observe, that David speaks first to God and then to men. Surely we should all speak the more boldly to men if we had more constant converse with God. He who dares to face his Maker will not tremble before the sons of men.

The name by which the Lord is here addressed, "God of my righteousness," deserves notice, since it is not used in any other part of Scripture. It means, Thou art the author, the witness, the maintainer, the judge, and the rewarder of my righteousness; to thee I appeal from the calumnies and harsh judgments of men. Herein is wisdom, let us imitate it and always take our suit, not to the petty courts of human opinion, but into the superior court, the King's Bench of heaven. "Thou hast enlarged me when I was in distress." A figure taken from an army enclosed in a defile, and hardly pressed by the surrounding enemy. God hath dashed down the rocks and given me room; he hath broken the barriers and set me in a large place. Or, we may understand it thus: — "God hath enlarged my heart with joy and comfort, when I was like a man imprisoned by grief and sorrow." God is a never-failing comforter.] "Have mercy upon me." Though thou mayest justly permit my enemies to destroy me, on account of my many and great sins, yet I flee to thy mercy, and I beseech thee hear my prayer, and bring thy servant out of his troubles. The best of men need mercy as truly as the worst of men. All the deliverances of saints, as well as the pardons of sinners, are the free gifts of heavenly grace.

In this second division of the Psalm, we are led from the closet of prayer into the field of conflict. Remark the undaunted courage of the man of God. He allows that his enemies are great men (for such is the import of the Hebrew words translated —sons of men), but still he believes them to be foolish men, and therefore chides them, as though they were but children. He tells them that they love vanity, and seek after leasing, that is, lying, empty fancies, vain conceits, wicked fabrications. He asks them how long they mean to make his honour a jest, and his fame a mockery? A little of such mirth is too much, why need they continue to indulge in it? Had they not been long enough upon the watch for his halting? Had not repeated disappointments convinced them that the Lord's anointed was not to be overcome by all their calumnies? Did they mean to jest their souls into hell, and go on with their laughter until swift vengeance should turn their merriment into howling? In the contemplation of their perverse continuance in their vain and lying pursuits, the Psalmist solemnly pauses and inserts a Selah. Surely we too may stop awhile, and meditate upon the deep-seated folly of the wicked, their continuance in evil, and their sure destruction; and we may learn to admire that grace which has made us to differ, and taught us to love truth, and seek after righteousness.

"But know." Fools will not learn, and therefore they must again and again be told the same thing, especially when it is such a bitter truth which is to be taught them, viz.: —the fact that the godly are the chosen of God, and are, by distinguishing grace, set apart and separated from among men. Election is a doctrine which unrenewed men cannot endure, but nevertheless, it is a glorious and well-attested truth, and one which should comfort the tempted believer. Election is the guarantee of complete salvation, and an argument for success at the throne of grace. He who chose us for himself will surely hear our prayer. The Lord's elect shall not be condemned, nor shall their cry be unheard. David was king by divine decree, and we are the Lord's people in the same manner: let us tell our enemies to their faces, that they fight against God and destiny, when they strive to overthrow our souls. O beloved, when you are on your knees, the fact of your being set apart as God's own peculiar treasure, should give you courage and inspire you with fervency and faith. "Shall not God avenge his own elect, which cry day and night unto him?" Since he chose to love us he cannot but choose to hear us.

"Tremble and sin not." How many reverse this counsel and sin but tremble not. O that men would take the advice of this verse and commune with their own hearts. Surely a want of thought must be one reason why men are so mad as to despite Christ and hate their own mercies. O that for once their passions would be quiet and let them be still, that so in solemn silence they might review the past, and meditate upon their inevitable doom. Surely a thinking man might have enough sense to discover the vanity of sin and the worthlessness of the world. Stay, rash sinner, stay, ere thou take the last leap. Go to thy bed and think upon thy ways. Ask counsel of thy pillow, and let the quietude of night instruct thee! Throw not away thy soul for nought! Let reason speak! Let the clamorous world be still awhile, and let thy poor soul plead with thee to bethink thyself before thou seal its fate, and ruin it for ever! Selah. O sinner! pause while I question thee awhile in the words of a sacred poet, —

"Sinner, is thy heart at rest?

Is thy bosom void of fear?

Art thou not by guilt oppress'd?

Speaks not conscience in thine ear?

Can this world afford thee bliss?

Can it chase away thy gloom?

Flattering, false, and vain it is;

Tremble at the worldling's doom!

Think, O sinner, on thy end,

See the judgment-day appear,

Thither must thy spirit wend,

There thy righteous sentence hear.

Wretched, ruin'd, helpless soul,

To a Saviour's blood apply;

He alone can make thee whole,

Fly to Jesus, sinner, fly!"

Provided that the rebels had obeyed the voice of the last verse, they would now be crying, —"What shall we do to be saved?" And in the present verse, they are pointed to the sacrifice, and exhorted to trust in the Lord. When the Jew offered sacrifice righteously, that is, in a spiritual manner, he thereby set forth the Redeemer, the great sin-atoning Lamb; there is, therefore, the full gospel in this exhortation of the Psalmist. O sinners, flee ye to the sacrifice of Calvary, and there put your whole confidence and trust, for he who died for men is the LORD JEHOVAH.

We have now entered upon the third division of the Psalm, in which the faith of the afflicted one finds utterance in sweet expressions of contentment and peace.

There were many, even among David's own followers, who wanted to see rather than to believe. Alas! this is the tendency of us all! Even the regenerate sometimes groan after the sense and sight of prosperity, and are sad when darkness covers all good from view. As for worldlings, this is their unceasing cry. "Who will shew us any good?" Never satisfied, their gaping mouths are turned in every direction, their empty hearts are ready to drink in any fine delusion which impostors may invent; and when these fail, they soon yield to despair, and declare that there is no good thing in either heaven or earth. The true believer is a man of a very different mould. His face is not downward like the beasts', but upward like the angels'. He drinks not from the muddy pools of Mammon, but from the fountain of life above. The light of God's countenance is enough for him. This is his riches, his honour, his health, his ambition, his ease. Give him this, and he will ask no more. This is joy unspeakable, and full of glory. Oh, for more of the indwelling of the Holy Spirit, that our fellowship with the Father and with his Son Jesus Christ may be constant and abiding!

"It is better," said one, "to feel God's favour one hour in our repenting souls, that to sit whole ages under the warmest sunshine that this world affordeth." Christ in the heart is better than corn in the barn, or wine in the vat. Corn and wine are but fruits of the world, but the light of God's countenance is the ripe fruit of heaven. "Thou art with me," is a far more blessed cry than "Harvest home." Let my granary be empty, I am yet full of blessings if Jesus Christ smiles upon me; but if I have all the world, I am poor without him.

We should not fail to remark that this verse is the saying of the righteous man, in opposition to the saying of the many. How quickly doth the tongue betray the character! "Speak, that I may see thee!" said Socrates to a fair boy. The metal of a bell is best known by its sound. Birds reveal their nature by their song. Owls cannot sing the carol of the lark, nor can the nightingale hoot like the owl. Let us, then, weigh and watch our words, lest our speech should prove us to be foreigners, and aliens from the commonwealth of Israel.

Sweet Evening Hymn! I shall not sit up to watch through fear, but I will lie down; and then I will not lie awake listening to every rustling sound, but I will lie down in peace and sleep, for I have nought to fear. He that hath the wings of God above him needs no other curtain. Better than bolts or bars is the protection of the Lord. Armed men kept the bed of Solomon, but we do not believe that he slept more soundly than his father, whose bed was the hard ground, and who was haunted by blood-thirsty foes. Note the word "only", which means that God alone was his keeper, and that though alone, without man's help, he was even then in good keeping, for he was "alone with God." A quiet conscience is a good bedfellow. How many of our sleepless hours might be traced to our untrusting and disordered minds. They slumber sweetly whom faith rocks to sleep. No pillow so soft as a promise; no coverlet so warm as an assured interest in Christ.

O Lord, give us this calm repose on thee, that like David we may lie down in peace, and sleep each night while we live; and joyfully may we lie down in the appointed season, to sleep in death, to rest in God!

Dr. Hawker's reflection upon this Psalm is worthy to be prayed over and fed upon with sacred delight. We cannot help transcribing it.

"Reader! let us never lose sight of the Lord Jesus while reading this Psalm. He is the Lord our righteousness; and therefore, in all our approaches to the mercy seat, let us go there in a language corresponding to this which calls Jesus the Lord our righteousness. While men of the world, from the world are seeking their chief good, let us desire his favour which infinitely transcends corn and wine, and all the good things which perish in the using. Yes, Lord, thy favour is better than life itself. Thou causest them that love thee to inherit substance, and fillest all their treasure.

"Oh! thou gracious God and Father, hast thou in such a wonderful manner set apart one in our nature for thyself? Hast thou indeed chosen one out of the people? Hast thou beheld him in the purity of his nature, —as one in every point Godly? Hast thou given him as the covenant of the people? And hast thou declared thyself well pleased in him? Oh! then, well may my soul be well pleased in him also. Now do I know that my God and Father will hear me when I call upon him in Jesus' name, and when I look up to him for acceptance for Jesus' sake! Yes, my heart is fixed, O Lord, my heart is fixed; Jesus is my hope and righteousness; the Lord will hear me when I call. And henceforth will I both lay me down in peace and sleep securely in Jesus, accepted in the Beloved; for this is the rest wherewith the Lord causeth the weary to rest, and this is the refreshing."

"Hear me when I call," etc. Faith is a good orator and a noble disputer in a strait; it can reason from God's readiness to hear: "Hear me when I call, O God." And from the everlasting righteousness given to the man in the justification of his person: "O God of my righteousness." And from God's constant justice in defending the righteousness of his servant's cause: "O God of my righteousness." And from both present distresses and those that are by-past, wherein he hath been, and from by-gone mercies received: "Thou hast enlarged me when I was in distress." And from God's grace, which is able to answer all objections from the man's unworthiness or ill-deserving: "Have mercy upon me, and hear my prayer." David Dickson, 1653.

"Hear me." The great Author of nature and of all things does nothing in vain. He instituted not this law, and, if I may so express it, art of praying, as a vain and insufficient thing, but endows it with wonderful efficacy for producing the greatest and happiest consequences. He would have it to be the key by which all the treasures of heaven should be opened. He has constructed it as a powerful machine, by which we may, with easy and pleasant labour, remove from us the most dire and unhappy machinations of our enemy, and may with equal ease draw to ourselves what is most propitious and advantageous. Heaven and earth, and all the elements, obey and minister to the hands which are often lifted up to heaven in earnest prayer. Yea, all works, and, which is yet more and greater, all the words of God obey it. Well known in the sacred Scriptures are the examples of Moses and Joshua, and that which James (5:17) particularly mentions of Elijah, whom he expressly calls æotoäns, a man subject to like infirmities with ourselves, that he might illustrate the admirable force of prayer, by the common and human weakness of the person by whom it was offered. And that Christian legion under Antonius is well known and justly celebrated, which for the singular ardour and efficacy of its prayers, obtained the name of keraunoboloz, the thundering legion. Robert Leighton, D.D., Archbishop of Glasgow, 1611 - 1684.

"O ye sons of men, how long will ye turn my glory into shame? how long will ye love vanity, and seek after leasing? Selah." Prayer soars above the violence and impiety of men, and with a swift wing commits itself to heaven, with happy omen, if I may allude to what the learned tell us of the augury of the ancients, which I shall not minutely discuss. Fervent prayers stretch forth a strong, wide-extended wing, and while the birds of night hover beneath, they mount aloft, and point out, as it were, the proper seats to which we should aspire. For certainly there is nothing that cuts the air so swiftly, nothing that takes so sublime, so happy, so auspicious a flight as prayer, which bears the soul on its pinions, and leaves far behind all the dangers, and even the delights of this low world of ours. Behold this holy man, who just before was crying to God in the midst of distress, and with urgent importunity entreating that he might be heard, now, as if he were already possessed of all he had asked, taking upon him boldly to rebuke his enemies, how highly soever they were exalted, and how potent soever they might be even in the royal palace. Robert Leighton, D.D.

"O ye sons of men, how long will ye turn my glory into shame?" etc. We might imagine every syllable of this precious Psalm used by our Master some evening, when about to leave the temple for the day, and retiring to his wonted rest at Bethany (v. 8), after another fruitless expostulation with the men of Israel. And we may read it still as the very utterance of his heart, longing over man, and delighting in God. But, further, not only is this the utterance of the Head, it is also the language of one of his members in full sympathy with him in holy feeling. This is a Psalm with which the righteous may make their dwellings resound, morning and evening, as they cast a sad look over a world that rejects God's grace. They may sing it while they cling more and more every day to Jehovah, as their all-sufficient heritage, now and in the age to come. They may sing it, too, in the happy confidence of faith and hope, when the evening of the world's day is coming, and may then fall asleep in the certainty of what shall greet their eyes on the resurrection morning —

"Sleeping embosomed in his grace,

Till morning-shadows flee. Andrew A. Bonar, 1859

"Love vanity." They that love sin, love vanity; they chase a bubble, they lean upon a reed, their hope is as a spider's web. "Leasing." This is an old Saxon word signifying falsehood.

"How long will ye love vanity, and seek after leasing?" "Vanity of vanities, and all is vanity." This our first parents found, and therefore named their second son Abel, or vanity. Solomon, that had tried these things, and could best tell the vanity of them, he preacheth this sermon over again and again. "Vanity of vanities, and all is vanity." It is sad to think how many thousands there be that can say with the preacher, "Vanity of vanities, all is vanity;" nay, swear it, and yet follow after these things as if there were no other glory, nor felicity, but what is to be found in these things they call vanity. Such men will sell Christ, heaven, and their souls, for a trifle, that call these things vanity, but do not cordially believe them to be vanity, but set their hearts upon them as if they were their crown, the top of all their royalty and glory. Oh! let your souls dwell upon the vanity of all things here below, till your hearts so thoroughly convinced and persuaded of the vanity of them, as to trample upon them, and make them a footstool for Christ to get up, and ride in a holy triumph in your hearts.

Gilemex, king of Vandals, led in triumph by Belisarius, cried out, "Vanity of vanities, all is vanity." The fancy of Lucian, who placeth Charon on the top of a high hill, viewing all the affairs of men living, and looking on their greatest cities as little bird's nests, is very pleasant. Oh, the imperfection, the ingratitude, the levity, the inconstancy, the perfidiousness of those creatures we most servilely affect! Ah, did we but weigh man's pain with his payment, his crosses with his mercies, his miseries with his pleasures, we should then see that there is nothing got by the bargain, and conclude, "Vanity of vanities, all is vanity." Chrysostom said once, "That if he were the fittest in the world to preach a sermon to the whole world, gathered together in one congregation, and had some high mountain for his pulpit, from whence he might have a prospect of all the world in his view, and were furnished with a voice of brass, a voice as loud as the trumpets of the archangel, that all the world might hear him, he would choose to preach upon no other text than that in the Psalms, O mortal men, 'How long will ye love vanity, and follow after leasing?'" Thomas Brooks, 1608-1680.

"Love vanity." Men's affections are according to their principles; and every one loves that most without him which is most suitable to somewhat within him: liking is founded in likeness, and has therefore that word put upon it. It is so in whatsoever we can imagine; whether in temporals or spirituals, as to the things of this life, or of a better. Men's love is according to some working and impression upon their own spirits. And so it is here in the point of vanity; those which are vain persons, they delight in vain things; as children, they love such matters as are most agreeable to their childish dispositions, and as do suit them in that particular. Out of the heart comes all kind of evil. Thomas Horton, 1675.

"The Lord hath set apart him that is godly for himself." When God chooseth a man, he chooseth him for himself; for himself to converse with, to communicate himself unto him as a friend, a companion, and his delight. Now, it is holiness that makes us fit to live with the holy God for ever, since without it we cannot see him (Hebrews 12:14), which is God's main aim, and more than our being his children; as one must be supposed a man, one of mankind, having a soul reasonable, ere we can suppose him capable of adoption, or to be another man's heir. As therefore it was the main first design in God's eye, before the consideration of our happiness, let it be so in ours. Thomas Goodwin, 1600-1679.

What rare persons the godly are: "The righteous is more excellent than his neighbour." Proverbs 12:26. As the flower of the sun, as the wine of Lebanon, as the sparkling upon Aaron's breastplate, such is the orient splendour of a person embellished with godliness. . . . . . . The godly are precious, therefore they are set apart for God, "Know that the Lord hath set apart him that is godly for himself." We set apart things that are precious; the godly are set apart as God's peculiar treasure (Psalm 135:4); as his garden of delight (Canticles 4:12); as his royal diadem (Isaiah 43:3); the godly are the excellent of the earth (Psalm 16:3); comparable to fine gold (Lamentations 4:2); double refined (Zechariah 13:9). They are the glory of the creation. (Isaiah 46:13). Origen compares the saints to sapphires and crystals: God calls them jewels (Malachi 3:17). Thomas Watson.

"The Lord will hear when I call unto him." Let us remember that the experience of one of the saints concerning the verity of God's promises, and of the certainty of the written privileges of the Lord's people, is a sufficient proof of the right which all his children have to the same mercies, and a ground of hope that they also shall partake of them in their times of need. David Dickson, 1653.

"Stand in awe and sin not." Jehovah is a name of great power and efficacy, a name that hath in it five vowels, without which no language can be expressed; a name that hath in it also three syllables, to signify the Trinity of persons, the eternity of God, One in Three and Three in One; a name of such dread and reverence amongst the Jews, that they tremble to name it, and therefore they use the name Adonai (Lord) in all their devotions. And thus ought every one to "stand in awe, and sin not," by taking the name of God in vain; but to sing praise, and honour, to remember, to declare, to exalt, to praise and bless it; for holy and reverend, only worthy and excellent is his name. Rayment, 1630.

"Commune with your own heart." The language is similar to that which we use when we say, "Consult your better judgment," or "Take counsel of your own good sense." Albert Barnes, in loc.

If thou wouldst exercise thyself to godliness in solitude, accustom thyself to soliloquies, I mean to conference with thyself. He needs never be idle that hath so much business to do with his own soul. It was a famous answer which Antisthenes gave when he was asked what fruit he reaped by all his studies. By them, saith he, I have learned both to live and talk with myself. Soliloquies are the best disputes; every good man is best company for himself of all the creatures. Holy David enjoineth this to others, "Commune with your own hearts upon your bed, and be still." "Commune with your own hearts;" when ye have none to speak with, talk to yourselves. Ask yourselves for what end ye were made, what lives ye have led, what times ye have lost, what love ye have abused, what wrath ye have deserved. Call yourselves to a reckoning, how ye have improved your talents, how true or false ye have been to your trust, what provision ye have laid in for an hour of death, what preparation ye have made for a great day of account. "Upon your beds." Secrecy is the best opportunity for this duty. The silent night is a good time for this speech. When we have no outward objects to disturb us, and to call our eyes, as the fools' eyes are always, to the ends of the earth; then our eyes, as the eyes of the wise, may be in our heads; and then our minds, like the windows in Solomon's temple, may be broad inwards. The most successful searches have been made in the night season; the soul is then wholly shut up in the earthly house of the body, and hath no visits from strangers to disquiet its thoughts. Physicians have judged dreams a probable sign whereby they might find out the distempers of the body. Surely, then, the bed is no bad place to examine and search into the state of the soul. "And be still." Self-communion will much help to curb your headstrong, ungodly passions. Serious consideration, like the casting up of earth amongst bees, will allay inordinate affections when they are full of fury, and make such a hideous noise. Though sensual appetites and unruly desires are, as the people of Ephesus, in an uproar, pleading for their former privilege, and expecting their wonted provisions, as in the days of their predominancy, if conscience use its authority, commanding them in God's name, whose officer it is, to keep the king's peace, and argue it with them, as the town-clerk of Ephesus, "We are in danger to be called in question for this day's uproar, there being no cause whereby we may give an account of this day's concourse;" all is frequently by this means hushed, and the tumult appeased without any further mischief. George Swinnock, 1627 - 1673.

"Commune with your own heart upon your bed, and be still." When we are most retired from the world, then we are most fit to have, and usually have, most communion with God. If a man would but abridge himself of sleep, and wake with holy thoughts, when deep sleep falleth upon sorrowful labouring men, he might be entertained with visions from God, though not such visions as Eliphaz and others of the saints have had, yet visions he might have. Every time God communicates himself to the soul, there is a vision of love, or mercy, or power, somewhat of God in his nature, or in his will, is showed unto us. David shows us divine work when we go to rest. The bed is not all for sleep: "Commune with your own heart upon your bed, and be still." Be still or quiet, and then commune with your hearts; and if you will commune with your hearts, God will come and commune with your hearts, too, his Spirit will give you a loving visit and visions of his love. Joseph Caryl.

"Stand in awe."

With sacred awe pronounce his name,

Whom words nor thoughts can reach. John Needham, 1768.

Where Christ reveals himself there is satisfaction in the slenderest portion, and without Christ there is emptiness in the greatest fullness. Alexander Grosse, on enjoying Christ, 1632.

"Many," said David. "ask who will shew us any good?" meaning riches, and honour, and pleasure, which are not good. But when he came to godliness itself, he leaves out "many," and prayeth in his own person, "Lord, lift thou up the light of thy countenance upon us;" as if none would join with him. Henry Smith.

"Who will shew us any good?" This is not a fair translation. The word any is not in the text, nor anything equivalent to it; and not a few have quoted it, and preached upon the text, placing the principal emphasis upon this illegitimate. The place is sufficiently emphatic. There are multitudes who say, Who will shew us good? Man wants good; he hates evil as evil, because he has pain, suffering, and death through it; and he wishes to find that supreme good which will content his heart, and save him from evil. But men mistake this good. They look for a good that is to gratify their passions; they have no notion of any happiness that does not come to them through the medium of their senses. Therefore they reject spiritual good, and they reject the Supreme God, by whom alone all the powers of the soul of man can be gratified. Adam Clarke.

"Lift thou up," etc. This was the blessing of the high priest and is the heritage of all the saints. It includes reconciliation, assurance, communion, benediction, in a word, the fulness of God. Oh, to be filled therewith! C. H. S.

Lest riches should be accounted evil in themselves, God sometimes gives them to the righteous; and lest they should be considered as the chief good, he frequently bestows them on the wicked. But they are more generally the portion of his enemies than his friends. Alas! what is it to receive and not be received? to have none other dews of blessing than such as shall be followed by showers of brimstone? We may compass ourselves with sparks of security, and afterwards be secrures in eternal misery. This world is a floating island, and so sure as we cast anchor upon it, we shall be carried away by it. God, and all that he has made, is not more than God without anything that he has made. He can never want treasure who has such a golden mine. He is enough without the creature, but the creature is not anything without him. It is, therefore, better to enjoy him without anything else, than to enjoy everything else without him. It is better to be a wooden vessel filled with wine, than a golden one filled with water. William Secker's Nonsuch Professor, 1660.

Lest riches should be accounted evil in themselves, God sometimes gives them to the righteous; and lest they should be considered as the chief good, he frequently bestows them on the wicked. But they are more generally the portion of his enemies than his friends. Alas! what is it to receive and not be received? to have none other dews of blessing than such as shall be followed by showers of brimstone? We may compass ourselves with sparks of security, and afterwards be secrures in eternal misery. This world is a floating island, and so sure as we cast anchor upon it, we shall be carried away by it. God, and all that he has made, is not more than God without anything that he has made. He can never want treasure who has such a golden mine. He is enough without the creature, but the creature is not anything without him. It is, therefore, better to enjoy him without anything else, than to enjoy everything else without him. It is better to be a wooden vessel filled with wine, than a golden one filled with water. William Secker's Nonsuch Professor, 1660.

What madness and folly is it that the favourites of heaven should envy the men of the world, who at best do but feed upon the scraps that come from God's table! Temporals are the bones; spirituals are the marrow. Is it below a man to envy the dogs, because of the bones? And is it not much more below a Christian to envy others for temporals, when himself enjoys spirituals? Thomas Brooks.

"Thou hast put gladness in my heart." The comforts which God reserves for his mourners are filling comforts (Romans 15:13); "The God of hope fill you with joy" (John 16:24); "Ask that your joy may be full." When God pours in the joys of heaven they fill the heart, and make it run over (2 Corinthians 7:4); "I am exceeding joyful;" the Greek is, I overflow with joy, as a cup that is filled with wine till it runs over. Outward comforts can no more fill the heart than a triangle can fill a circle. Spiritual joys are satisfying (Psalm 63:5); "My heart shall be satisfied as with marrow and fatness; and my mouth shall praise thee with joyful lips;" "Thou hast put gladness in my heart." Worldly joys do put gladness into the face, but the spirit of God puts gladness into the heart; divine joys are heart joys (Zechariah 10:7; John 16:22); "Your heart shall rejoice" (Luke 1:47); "My spirit rejoiced in God." And to show how filling these comforts are, which are of a heavenly extraction, the psalmist says they create greater joy than when "corn and wine increase." Wine and oil may delight but not satisfy; they have their vacuity and indigence. We may say, as Zechariah 10:2, "They comfort in vain;" outward comforts do sooner cloy than cheer, and sooner weary that fill. Xerxes offered great rewards to him that could find out a new pleasure; but the comforts of the Spirit are satisfactory, they recruit the heart (Psalm 94:19), "Thy comforts delight my soul." There is as much difference between heavenly comforts and earthly, as between a banquet that is eaten, and one that is painted on the wall. Thomas Watson.

It is said of the husbandman, that having cast his seed into the ground, he sleeps and riseth day and night, and the seed springs and grows he knoweth not how. Mark 4:26,27. So a good man having by faith and prayer cast his care upon God, he resteth night and day, and is very easy, leaving it to his God to perform all things for him according to his holy will. Matthew Henry.

When you have walked with God from morning until night, it remaineth that you conclude the day well, when you would give yourself to rest at night. Wherefore, first, look back and take a strict view of your whole carriage that day past. Reform what you find amiss; and rejoice, or be grieved, as you find you have done well or ill, as you have advanced or declined in grace that day. Secondly, since you cannot sleep in safety if God, who is your keeper (Psalm 121:4, 5), do not wake and watch for you (Psalm 127:1); and though you have God to watch when you sleep, you cannot be safe, if he that watcheth be your enemy. Wherefore it is very convenient that at night you renew and confirm your peace with God by faith and prayer, commending and committing yourself to God's tuition by prayer (Psalm 3:4, 5); Psalm 92:2), with thanksgiving before you go to bed. Then shall you lie down in safety. Psalm 4:8. All this being done, yet while you are putting off your apparel, when you are lying down, and when you are in bed, before you sleep, it is good that you commune with your own heart. Psalm 4:4. If possibly you can fall asleep with some heavenly meditation, then will your sleep be more sweet (Proverbs 3:21, 24, 25); and more secure (Proverbs 6:21, 22); your dreams fewer, or more comfortable; your head will be fuller of good thoughts (Proverbs 6:22), and your heart will be in a better frame when you awake, whether in the night or in the morning. Condensed from Henry Scudder's Daily Walk, 1633.

"I will both," etc. We have now to retire for a moment from the strife of tongues and the open hostility of foes, into the stillness and privacy of the chamber of sleep. Here, also, we find the "I will" of trust. "I will both lay me down in peace, and sleep; for thou, Lord, only makest me dwell in safety." God is here revealed to us as exercising personal care in the still chamber. And there is something here which should be inexpressibly sweet to the believer, for this shows the minuteness of God's care, the individuality of his love; how it condescends and stoops, and acts, not only in great, but also in little spheres; not only where glory might be procured from great results, but where nought is to be had save the gratitude and love of a poor feeble creature, whose life has been protected and preserved, in a period of helplessness and sleep. How blessed would it be if we made larger recognition of God in the still chamber; if we thought of him as being there in all hours of illness, of weariness, and pain; if we believed that his interest and care are as much concentrated upon the feeble believer there as upon his people when in the wider battle field of the strife of tongues. There is something inexpressibly touching in this "lying down" of the Psalmist. In thus lying down he voluntarily gave up any guardianship of himself; he resigned himself into the hands of another; he did so completely, for in the absence of all care he slept; there was here a perfect trust. Many a believer lies down, but it is not to sleep. Perhaps he feels safe enough so far as his body is concerned, but cares and anxieties invade the privacy of his chamber; they come to try his faith and trust; they threaten, they frighten, and alas! prove too strong for trust. Many a poor believer might say, "I will lay me down, but not to sleep." The author met with a touching instance of this, in the case of an aged minister whom he visited in severe illness. This worthy man's circumstances were narrow, and his family trials were great; he said, "The doctor wants me to sleep, but how can I sleep with care sitting on my pillow?" It is the experience of some of the Lord's people, that although equal to an emergency or a continued pressure, a re-action sets in afterwards; and when they come to be alone their spirits sink, and they do not realise that strength from God, or feel that confidence in him which they felt while the pressure was exerting its force. . . . . . There is a trial in stillness; and oftentimes the still chamber makes a larger demand upon loving trust than the battle field. O that we could trust God more and more with personal things! O that he were the God of our chamber, as well as of our temples and houses! O that we could bring him more and more into the minutiae of daily life! If we did thus, we should experience a measure of rest to which we are, perhaps, strangers now; we should have less dread of the sick chamber; we should have that unharassed mind which conduces most to repose, in body and soul; we should be able to say, "I will lie down and sleep, and leave to-morrow with God!" Ridley's brother offered to remain with him during the night preceeding his martyrdom, but the bishop declined, saying, that "he meant to go to bed, and sleep as quietly as ever he did in his life." Philip Bennett Power's 'I Wills' of the Psalms.

Due observation of Providence will both beget and secure inward tranquillity in your minds amidst the vicissitudes and revolutions of things in this unstable vain world. "I will both lay me down in peace, and sleep; for the Lord only maketh me dwell in safety." He resolves that sinful fears of events shall not rob him of his inward quiet, nor torture his thoughts with anxious presages; he will commit all his concerns into that faithful fatherly hand that had hitherto wrought all things for him; and he means not to lose the comfort of one night's rest, nor bring the evil of to-morrow upon the day; but knowing in whose hand he was, wisely enjoys the sweet felicity of a resigned will. Now this tranquillity of our minds is as much begotten and preserved by a due consideration of providence as by anything whatsoever. John Flavel, 1627 - 1691.

Happy is the Christian, who having nightly with this verse, committed himself to his bed as to his grave, shall at last, with the same words, resign himself to his grave as to his bed, from which he expects in due time to arise, and sing a morning hymn with the children of the resurrection. George Horne, D.D., 1776.

"Sleep,"

"How blessed was that sleep

The sinless Saviour knew!

In vain the storm-sinds blew,

Till he awoke to others woes,

And hushed the billows to repose.

How beautiful is sleep —

The sleep that Christians know!

Ye mourners! cease your woe,

While soft upon his Saviour's breast,

The righteous sinks to endless rest." Mrs. M'Cartree.

Is full of matter for a sermon upon, past mercies a plea for present help. The first sentence shows that believers desire, expect, and believe in a God that heareth prayer. The title — God of my righteousness, may furnish a text (see exposition), and the last sentence may suggest a sermon upon, "The best of saints must still appeal to God's mercy and sovereign grace."

Depravity of man as evinced (1) by continuance in despising Christ, (2) by loving vanity in his heart, and (3) seeking lies in his daily life.

The length of the sinner's sin. "How long?" May be bounded by repentance, shall be by death, and yet shall continue in eternity.

Election. Its aspects toward God, our enemies, and ourselves.

"The Lord will hear when I call unto him." Answers to prayer certain to special persons. Mark out those who can claim the favour.

The gracious Separatist. Who is he? Who separated him? With what end? How to make men know it?

The sinner directed to review himself, that he may be convinced of sin. Andrew Fuller, 1754-1815.

"Be still." Advice —good, practical, but hard to follow. Times when seasonable. Graces needed to enable one to be still. Results of quietness. Persons who most need the advice. Instances of its practice. here is much material for a sermon.

The nature of those sacrifices of righteousness which the Lord's people are expected to offer. William Ford Vance, 1827.

The cry of the world and the church contrasted. Vox populi not always Vox Dei.

The cravings of the soul all satisfied in God.

An assurance of the Saviour's love, the source of unrivalled joy.

An assurance of the Saviour's love, the source of unrivalled joy.

The believer's joys. (1) Their source, "Thou;" (2) Their season —even now —"Thou hast;" (3) Their position, "in my heart;" (4) Their excellence, "more than in the time that their corn and their wine increased."

Another excellent theme suggests itself — "The superiority of the joys of grace to the joys of earth;" or, "Two sorts of prosperity —which is to be the more desired?"

The peace and safety of the good man. Joseph Lathrop, D.D., 1805.

A bedchamber for believers, a vesper song to sing in it, and a guard to keep the door.

The Christian's good night.

Verses 2 to 8. The means which a believer should use to win the ungodly to Christ. (1) Expostulation, verse 2. (2) Instruction, verse 3. (3) Exhortation, verses 4, 5. (4) Testimony to the blessedness of true religion as in verses 6, 7. (5) Exemplification of that testimony by the peace of faith, verse 8.